SUGGESTIVE  COMMEiNTAEY 


NEW     TESTAMENT; 


ST.    LUKE— VOL.   II. 


BY 

KEY.    W.    II.    VAN    DOEEX, 


o  Kyx^'ot  avTrj^  rb  'Api'ioj'.     Eev.  ssi.  23 


NEW  YORK: 

D.     APPLETON    AND     COMPANY, 

443    &   445   BROADWAY. 

1868. 


SUGGESTIYE    COMMENTARY 


ST.  LUK 


CRITICAL    AND    IIOMILETICAL    NOTES. 


BY 

KEY.    W.    II.    YAI^^    DOREN, 


6  \vxfO';  auTJjs  TO  'ApvCov-    Itev.  sxi.  23. 


vol..  II. 


NEW  YOEK: 

D.  APPLE  TON  AND  COMPANY, 

443    &    445    BROADWAY. 

1868. 


Entered,  according  to  Act  of  Cougiess,  in  tlic  year  18G7,  by 

W.  II.  VAN  DOKEN, 

lu  the  Clcrlv's  Oflice  of  the  District  Court  of  tlic  United  States  for  tlic  Nortlicm 

District  of  Illinois. 


;  '*' t  .i  t\ 


65      . 


LUKE. 


CHAPTEE    XIII. 

1.  TJTETIE  were  present  at  that  season  some  that  told  him  of  the   Galileans,  whose 
hlood  Pilate  had  mingled  u'ith  their  saerifucs. 

There  were  present,  &c.     Gr.  Tlierc  came  some  at  that  time  telling 

Him. 
Season,  opportunely.     The  same  time  the  above  address  was  given. 
As  He  had  been  speaking  of  the  punishment  of  sinners,  they  tell  Him  of 

the  punishment  of  certain  particular  sinners. 
Told.     Many  persons  take  pleasure  in  being  the  first  to  bear  sad  news. 
The  Greek  word  used  generally  implies  something  recent. 
Galileans.       Luke  i.   26.     Followers   of  Judas   Gaulonites,   a.d.   11. 

Last  year  of  Augustus. 
He  taught  it  was  unlawful  to  pay  tribute  to   Cffisar.     God,  their  only 

Master. 
He  forbade  also  that  sacrifices  should  be  offered  for  the  safety  of  tha 

Emperor  and  Roman  people. 
Christ  being  a  Galilean,  He  might  be  thought  to  favor  this  sect. 
"  He  perverteth  the  nation, — forbade  tribute  to  Cicsar."     Luke  xxiii.  2. 
Blood.     Pilate  being  enraged  against  the  Galileans  ordered  them  to  be 

slain  in  the  midst  of  the  victims  they  were  offering  according  to 

Mosaic  law. 
So  that  the  blood  of  the  offerers  was  mingled  with  the  blood  of  the 

victims  offered. 
These   insurrections   ended  in   open   resistance   to   Pvome,  followed   by 

national  ruin. 
Amid  cruelties  by  the  Piomans,  this  was  a  drop  to  the  ocean. 
We  are  far  more  ready  to  speak  of  the  death  of  others,  than  of  our  ovra. 
A  dreadful  accident  at  sea  or  land,  occupies  all  tongues. 
God's  providence  at  limes  vindicates  His  justice, 
isot  the  most  guilty  however  are  always  punished  in  this  life. 
An  argument  and  proof  that  there  will  bo  a  general  judgment. 
Pilate.    Life  and  character.    Luke  xxiii.  1.     See  Notes. 


.75691 


2  suggestiat:  commentary  [chap.  xni. 

Tliis  act  of  Pilate  is  in  accordance  -with  his  hatred  of  Herod. 
The  suggestion  is,  that  God  must  have  been  specially  angry  with  these 
Galileans,  cut  off  by  a  heathen,  in  His  House,  and  at  His  altar. 


Olshausen  regards  this  chapter  as  "  a  sermon  on  repentance,  addressed  to  the  people ; 
and  an  admonition  calling  for  entire  decision  on  the  part  of  the  disciples."  This  sermon 
on  repentance  possesses  peculiar  solemnity,  from  the  fact  of  its  being  the  Saviour's  last 
admonition  of  that  kind.  Our  Lord  is  not  treating  so  much  of  sin  in  the  individual 
man,  as  of  sin  in  the  race  to  which  he  as  an  individual  belongs.  "  Galileaiin." — 
ToUowers  of  Judas  Gaulonites.  Euthymius.  Theophylact,  Cyril.  Doubted.  De  Wette, 
Meyer,  Alford.  No  allusion  to  them  by  Josephus.  Li<jhifoot.  Passed  over,  like  the 
murder  of  the  babes  of  Bethlehem.  Bloomjicld. 

airayyt'AAoi'Tes — Came  with  the  news.  Bvaiiov — Heathen  regarded  such  an  act, 
Bacrilege,  since  the  offering  of  the  sacrifice  was  "sacer"  unto  the  gods.  A  malefactor, 
doomed  to  atone  for  the  sins  of  the  people  during  an  impending  calamity,  viewed  as 
"eacer"  to  the  gods.  Becker's  Char. 


2.  And  Jesus  answering  said  unto  them,  Suppose  ye  that  these  Galileans  were  sinners 
above  all  the  Galileans,  because  they  suffered  such  thineis  ? 

Answering.     Our  Lord  takes  advantage  of  occurring  incidents  to  teach 

spiritual  truths. 
He  judges  not  the  Eomans  but  the  sins  of  Israel. 
Such  events  types  of  coming  judgments,  and  appeals  for  penitence. 
S'^ppose  ye  ?     He  docs  not  deny  that  the  Gahleans  were  sinners,  but 

that  they  were  pre-eminently  so. 
Sinners.     Ho  would  hold  up  their  own  guilt,  to  averted  eyes. 
Jesus  restrains  the  rashness  of  human  judgments. 
No  one  suffers  here  that  docs  not  desciwe  chastisement. 
By  it  God  vindicates  justice  and  checks  sin. 

Tbeir  misconceit  was  in  thrusting  sin  and  guilt  from  themselves. 
The  heart  is  evil  and  proud  that  thinks  any  man  worse  than  himself. 
Connection  between  sin  and  suffering  is  of  the  closest  kind. 
Yet  we  seldom  trace  the  connection  without  jprf^wm^^/Zo)!. 
Job's  friends  ask,  "Whoever  perisbed  being  innocent?"     Job  iv.  7. 
We  ought  not  to  consider  so  much  the  mischances  of  othors,  or  why  they 

happened,  as  ottr  own  dangers  airl  the  remedy  for  them. 
Because,  &c.     Individual  sins  cannot  justly  be  inferred  frum  individual 

misfortunes. 
Borne  persons  arc  still  ready,  notwithstanding  our  Lord's  v.'ords,  to  attach 

the  idea  of  great  guilt  to  temporal  calamities. 
Judgment  belongs  to  God,  and  to  God  only. 


CHAP.  XIII.]  .       ON    ST.    LUKE.  3 

afiapmXoc — Not  msirtyis.  Oosterzee.  Topa — beside,  passing  beyond,  more  thau, 
beyond  a  real  or  imaginary  line.  Compare  napa  Trdi/xas  Axo-tovs  /n-eyas,  Xenoijhou,  bo 
Luke  iii.  13 ;  Rom.  xii.  3.  Webster's  Syntax. 

"  S''_/r<>r»!(i :  "  Raeriiiced  to  justice,  refusing  Ilia  mercy.  7re7rdi/9acni' — They  have 
suf"'red,  not  the  historic  jiast,  but  reaching  unto  the  jpresent.  Trench,  b  'Irja-ov;, 
omitted.  Tlichcndor/,  Alj'ord,  Cod.  Sinai. 


3.  I  tell  you,  Naij  :  but,  except  ye  repent,  ye  shall  all  likewise  ■/.erish. 

I  tell  yoti,  Nay.     He  draws  on  the  treasures  of  His  divine  knowledge. 

"This  is  what  I,  your  compassionate  Judge  and  Saviour,  say  to  you." 

Nothing  more  than  that  ancient  word,  Eepext  !  Repent  of  your  oicnsini. 

A  word  which  sinners  on  the  road  to  judgment  dread  to  bear. 

Repent.     Very  searching,  since  they  hinted  a  similar  fate  awaited  Him. 

Without  it,  the  sword  of  God,  instead  of  Pilate's,  is  at  hand. 

Ye  shall.     Our  Lord   hesitates   not  to  speak  in  the  most  alarming 

manner. 
He  who  is  infinite  Love  neither  hides  nor  lessens  the  threatenings  of 

everlasting  woe. 
All.     None  are  excepted — all  have  sinned,  all  must  repent. 
Impunity  hardens  the  wicked,  "  Because  sentence  against  an  e\il  work," 

&c.     Eccl.  viii.  11. 
Ijikewise.    Gr.  in  the  same  manner ;   more  forcible  than  in  like  manner. 
The  Jewish  people,  continuing  impenitent,  perished  in  the  same  manner, 

i.e.,  by  the  Koman  sword. 
But  our  Lord's  words  have  a  deeper  meaning — they  point  to  a  perdition 

of  a  far  more  awful  kind,  future,  personal,  eternal. 
His   threatening   the    impenitent  implies    willingness    to    pardon   ths 

penitent. 
Repentance  is  enjoined  in  the  New  Testament  as  indispensable  to  the 

salvation  of  the  soul. 
Net  that  repentance  merits  salvation — it  prepares  for  receiving  Jesus. 
But  it  is  not  merely  an  act,  it  is  a  habit,  and  extends  over  Christian  life. 
The  clearer  our  views  of  Divine  mercy,  the  deeper  our  repentance. 
It  involves  a  total  change  in  the  spirit  and  character. 
It  is  hatred  to  all  sin,  and  turning  away  fi-om  it  with  full  pui-jipso  of 

heart. 
Not  merely  because  of  future  punishment,  but  on  accotmt  of  its  opposi 

tion  to  the  holy  nature  and  law  of  God. 
It  is  manifestly  gerr.lne  when  it  leads  to  the  Blood  and  Eighteousness 

of  GhiTiit. 


J:  SXJGGESTrV'E    C0M3IENTAET  [CHAP.  XIH. 

Judas  repented,  but  he  went  out  and  banged  bimself  in  despair. 
Peter  repented,  but  be  went  out  and  -wept  bitterly. 

Tbe  more  tender  tbe  conscience,  the  deeper  the  sense  of  the  evil  of  sin. 
The  more  the  evil  of  sin  is  felt,  the  more  will  Jesus  be  valued  and  loved. 
Wrong  views  of  the  nature  and  demerit  of  sin  lie  at  the  foundation  of  all 
heresies  concerning  the  atonement  of  Christ. 


utravTio^ .—Tischcndorf.  ofioi'ws. — LacJimann.  axraurto?. — ^Not  ■weaker  than  ofioiio?. 
Stier;  stroiiKer,  Alford.  For  many  diil  actually  perish  by  the  sword  of  the  Romans. 
"Pcr/s/i,"  under  the  ruins  of  Jerusalem.  Ehley,  (rrotiu^.  Prophetic  of  the  slaughter  at 
the  siege  of  Jerusalem.  Many  slain  in  the  temple  itaell.  Calvin.  The  Divine  displeasure 
Overtating  offenders,  proves  an  overruling  and  a  watchful  Providence ;  and  crimes 
escaping  unpunished,  tostihes  to  a  future  day  of  retribution. 


4.  Or  those  eighteen,  vpon  wham  the  toirer  in  SiJonm  feU,  and  slew  them,  think  ye  that 
they  were  simiers  above  all  men  that  dwelt  in  Jerusalem  ? 

Or.     He  passes  from  tbe  Galileans  to  the  people  of  .Jerusalem. 

Tower.     A  part  of  the  city  walls  near  the  fountam  of  Siloam. 

These  Babel  towers  crushed  the  guilty  in  Jerusalem. 

But  the  mountains  will  fail  to  crush  the  offender  on  the  dread  day  of 

decision. 
"What  men  call  accidents  are  ti'aceable  to  the  finger  of  God. 
"  Shall  there  be   evil  in  the  city,  and  the  Lord  hath  not  done  it  ?  " 

Amos  iii.  6. 
His  long-suffering  prevents  us  from  being  examples  of  Plis  justice. 
Siloam.     Shiloah ;  Ncli.  iii.  15  ;  Isa.  viii.  6.     Heb.  sent. 
A  pool  under  mount  Zion  flowing  into  the  Kcdron. 
It  rises  and  falls  at  irregular  intervals — 53  feet  long,  18  feet  wide,  and 

19  feet  deep. 
Unites  with  the  fountain  of  the  Virgin,  1,100  feet  cut  through  the  rock, 
"  Tbe  people  refused  the  waters  of  Shiloah,  which  go  softlj." 
This  perennial  fountain  a  symbol  of  Divine  pi-otection. 
"  Siloa's  brook,  that  flow'd 
Fast  by  the  oracle  of  God."        Mlllon. 
Sinners.     Gr.  debtors.     Open  judgments  arc  not  the  most  severe. 
Nor  arc  greatest  sins  the  most  visible  to  men. 
These  sinnc IS  did  not  owe  a  larger  debt  to  God,  than  othcxB. 


CrtAP.    XIII.]  OS    ST.    LUKE.  5 

Above.     Temporal  calamities,  not  proofs  of  special  guilt  as  the  Jews 

hekl. 
Jerusalem.     Luke  ii.  25.     See  Notes.     A  city  otherwise  holy. 
In  the  former  case,  slaughter  was  inflicted  by  man  ;  in  this  case  no  cause 

is  apparent. 
But  in  both  cases — the  Hand  of  God  is  to  be  humbly  recognised. 
The  same  principle  should  be  applied  to  all  similar  calamities. 
If  destruction  may  overtake  men  sacrificing  to  God  in  His  Temple,  or 

when  they  think  themselves  safe  in  the  tower,  none  should  put  off 

their  repentance. 


iriipyoT. — One  of  the  city  towers.  Meyer.  Tbe  IS  prisoners  of  the  Sanhedrim  conflned 
there.  Stier.  ©(^eiAeVat. — Debtors  to  justice.  Luke  sii.  58-5!).  Not  the  word  used  v.  3. 
The  tower,  a  debtor's  prison.  OUhausen.  Garden  tower,  a  turret  of  the  city  walls.  W.  & 
\V.  Pool  of  Bethesda  belonged  to  the  Tower  of  Siloam.  Lightfoot.  The  sheep-gate  at 
the  south  east  of  the  city.  Robinson.    Tower  of  Shlloh.  Erasmus. 


5.  I  tell  you,  Kay :  hut,  except  ye  repent,  ye  shall  all  likewise  perish. 

Repent.     Transgressors  are  liable  to  mistake  aUrUion  for  contrition. 

An  error  which  Satan  craftily  labors  to  establish. 

Attrition  is  sorrow  arising  from  the  fear  of  the  consequences  that  are  about 
to  fall  upon  the  transgressor. 

It  is  the  lowest  order  of  repentance,  and  the  least  influential. 

True  repentance  is  a  change  of  mind,  accompanied  by  a  sincere  renuncia- 
tion of  sin.  Its  evidences  are  1,  a  consciousness  of  the  evil  of  sin. 
2.  Self  condemnation.  3,  a  sense  of  unworthiness.  4.  Great  grief 
on  account  of  the  sin  committed.  5,  a  truthful  confession  before 
God.  6.  Prayer  for  power  to  resist  temptation.  Y,  a  mind  open  to 
good  impressions.  8.  Its  emblem  among  plants  is  a  "  bruised  reed," 
9.  Its  model  among  men  is  Cliristian  weeping  before  the  cross,  but 
afterwards  Christian  rejoicing  in  hope.  This  is  "  repentance  that 
needeth  not  to  be  repented  of." 

"I  desire  to  die,  preaching  repentance;  if  out  of  the  pulpit,  I  desire  to 
die  repentinff."  Philip  Henri/. 

If  penitent,  it  is  a  small  thing  to  pcrisli  under  a  wall. 

Likewise.  The  resemblance  between  these  and  the  Jews'  ruin,  more 
til  an  accidental. 

Roman  darts,  mingled  the  blood  of  many  with  their  sacrifices. 


6  SUGGESTIVE    COMMENTARY  [cHAP.  XIU. 

Not  the  stroke  of  excision,  but  the  proof  of  God's  long  suffering. 
This  discourse  of  severity,  ends  in  a  parable  of  mercy. 
Judgment  is  God's  strange  work,  and  He  delays  it  to  the  last  moment. 
"  Not   willing    that  any   should   perish,   but   that  all  should  come  tc 

repentance." 
120  years  before  the  deluge,  mercy's  ann  vrearied,  ringing  the  bell  ol 

alarm. 
Jerusalem  did  not  fall,  until  40  years  after  these  warnings. 
Final  ruin  of  the  world  delayed,  by  God's  patience.     2.  Pet.  iii.  9. 
Periiih.     How  terrific  the  fall  from  the  chamber  of  final  impenitence  to 

the  unfathomable  abyss  ! 
An  implied  prophecy,  impenitent  Jews  should  perish. 
Churches  of  Corinth,  Philippi,  Galatia,  Ephesus,  blotted  out. 
Eeference  to  Jerusalem's  calamities,  exhausts  not  the  sense. 
It  shadows  forth  a  future,  personal,  remediless  ruin. 
There  is  a  perdition,  unseen,  on  the  other  side  of  death. 
Impenitence  and  this  perdition,  God  hath  linked  together. 
Repentance  and  eternal  life  are  inseparable. 
He  would  take  their  eyes  from  others  and  fix  them  on  themselves. 
He  alarms,  that  He  may  reclaim;  He  admonishes,  that  Ho  may  amend; 

He  warns  beforehand,  that  He  may  forgive.  Amhrose. 
The  calamities  of  persons  and  nations,  are  loud  calls  to  repentance. 
Escaping,  we  are  not  more  righteous,  but  God  is  more  forbearing 
Guilt   denied   in  prosperity,   oft  confessed  in  adversity.     Gen.  xlii.  21. 

1.  Kings  xvii.  18.     Acts  xxviii.  4. 


The  Jews  wore  slaughtered  on  the  day  of  the  Passover,  in  the  midat  of  the  BaciiQcea, 
and  many  of  them  buried  in  the  ruins  of  the  city.  Joscphus. 


6  H  Ilespnkc  aho  this  parable  ;  A  certain  man  had  a  fig  tree  planted  in  his  rinryard; 
and  kc  came  and  auiight  fruit  thereon,  and  found  none. 

Parable.     Luke  v.  30  ;  iv.  2.3.     See  Notes, 

Fig  tree.     A  tree  for  which  there  is  no  place  in  a  vineyard — God  frc-'.'lj 

adopted  Israel. 
Coramfjn  in  tropical  climates  and  grows  among  the  rocks. 
Its  five  lobid  b'aves,  a  shade,  its  delicate  fruit,  invaluable. 
Early  figB  mature  in  June  and  continue  till  the  season  clopcn. 


CHAP.    XIII.]  OX    ST.    LUKE.  7 

The  fruit  comes  wilhout  visible  blossom,  and  is  pear  shaped. 

Tlie  aiKuents  were  accustomed  to  train  vines  upon  fig  trees. 

They  were  often  planted  together,  the  phrase  occurs  20  times  in  the  0.  T. 

201  diflerent  species,  two  only,  bear  edible  fruit  in  the  third  year. 

To  sit  under  his  own  vine  and  fig  tree,  symbolizes  special  divine  favor. 

Mic.  iv.  4. 
This  fig  tree  represents  Israel,  but  generally,  all  within  the  pale  of  the 

visible  Church  of  God. 
Vineyard.     A  spot   selected   for   its   fertility,  separated  from  the  sur- 
rounding fields,  cultivated  with  special  care,  with  a  view  solely  to 

fruit. 
Descriptive  of  God's   dealings  with   His   ancient   people,   and    with   the 

Christian  Church. 
Fruit.     "A  good  tree  bringeth  not  forth  corrupt  fruit."     Luke  vi.  43. 
A  barren  fig  tree  is  faith  without  woi-ks.     Jas.  ii.  20. 
Pruit,  like  holiness,  the  evidence  of  the  unseen  inner  life. 
With  great   privileges  and  bearing  muA  fruit,  we  glorify  God.     John 

XV.  2. 
Fruit  cannot  be  tied  on,  union  must  be  vital. 
Egypt,  Nineveh,  Babylon,  Rome,  Greece,  never  had  our  mercies. 
None.     A  true  church  with  sacraments  and  all  other  privileges,  without 

spiritual  life,  avails  nothing. 
So  also  a  profession  of  faith,  without  obedience,  is  worthless  in  the  sight 

of  God. 
Wild   grapes,   no   place   in   the   vineyard.     Isa.   v.    4.     Wicked   works. 

1.  John  iii.  12. 
Works  of  darkness.     Rom.  xiii.  12.     Works  of  the  flesh.     Gal.  v.  19. 
The  true  Israel  are  God's  people  by  grace,  others  aliens. 
"  He  shall  be  like  a  tree  planted,  &c."     Psa.  i.  3. 
This  tree,  unfruitful,  does  not  prove  others  fruitful. 


TavTTjv. — The  period  of  our  Saviour's  ministry.  Bengel;  to  the  whole  nation.  Alex- 
ander; to  individuals.  Alford,  Slier.  "U'hole  nation,  not  an  unsheltered  waste.  Jfujor. 
ZyKTif. — Fi?-tree,  Irom  its  wide-spreading  branches.  Ileb.  stretched  out.  A  prophetic 
symbol  of  the  whole  nation.  The  fruit  coming  without  blossom. — Hab.  iii.  17,  should 
read  "  bear.''''  afj.neXMvi. — The  whole  house  of  larael.  Ifa.  v.  7.  Gospel  dispensation. 
A/forcf,  Lange. 


7.  Then  said  Tie  unfo  the  dresser  cf/iis  vineyard,  Behold,  these  three  years  I  come 
seeking  fruit  on  this  fig  tree,  and  find  none:  cut  itdoieii;  why  cnmhereth  it  the 
ground  f 


8  SUGGESTIVE    COMMEXTAET  [CHAP.    XIII. 

Dresser.     In    the    spiritual   vineyard,    all    instrumentalities    the    Holy 

Ghost  uses. 
God,  the  proprietor ;  the  dresser  is  the  Son  of  God. 
The  one  personality  pervading  all — the  Holy  Spirit. 
Three  years.     Long  enough  to  test  the  fruitfulness  of  a  tree. 
He  notes  the  time:  how  long?     Prov.  i.  22.     It  is  time.     Hosea  x.  12. 
Patience  of  God  with  sinners  one  of  His  "strange  works." 
When  pillars  are  removed  the  building  is  near  its  fall. 
Forbearance  unimproved  is  wearied  out  at  last.     Gen.  vi.  3. 
I  come.     Not  at  the  Judgment,  but  visitations  of  mercy  and  wrath. 
He  seeks  fruits  of  humility  and  penitence  after  crushing  trials. 
Let  us  seek  fruit  in  our  own  lives,  before  God  comes  seeking  it. 
Fig  tree.     Watched  and  cherished,  then  patiently  waited  for. 
Having  made  no  returns  stands  tiiiconscious  of  impending  doom. 
A  compendium  of  Israel's  history,  a  just  portrait  now  of  thousands. 
Many  fail  to  ask,  "Did  such  perisli  through  my  neglect  ?  " 
Wouhlcst  thou  be  grateful  to  God  for  tliy  redemption — care  for  others. 
Cut  it  down.     Great  severity  here  expressed,  and  the  supreme  power 

of  the  vine  dresser. 
Command  not  given  to  men  but  to  angels. 

To  destroy  a  fruit-bearing  tree  in  the  East,  a  high  crime.  Deut.  sx.  19-20. 
Still,  the  stern  command  was,  "Cu(  it  down  ;  "  so  with  fruitless  professors. 
This  command  from  Him,  who  makes  no  mistakes,  whose  right  it  is  to 

condemn. 
"  The  feet  of  avenging  deities  arc  shod  with  wool."     Greek  Proverb. 
Before  the  hewing  down,  "  IVie  axe  is  laid " — a  solemn  warning  is  given. 

Matt.  iii.  10. 
Trees  that  are  not  fruit-))earing  are  for  tlic  fire, 
(iod  will  lay  down  Itts  basket  and  take  up  His  axe. 
Cumbereth.     Gr.  renders  useless,  i.e.,  injures.     Tlic  injurious   shade — 

withdra.ving  fatness,  occupying  room. 
Every  tree  planted  in  God's  vineyard  has  God's  care. 
Guilt  of  l^arrenncss  increased  by  ahsorbiuc/  good  intended  for  others. 
Refraining  to  do  good  tends  to  discourage  and  harden  others. 
Corrupt  maxims  and  evil  cxamjihs  are  slunibling-bloeks. 
A  larr/e  tree  of  long  standing  (if  unfruitful)  is  the  more  noxious. 
The  barren  vineyard  to  be  dismantled,  thrown  open.     Isa.  v.  5-0. 
IjOVC  divine  breathes  in  the  wry  judi/mcnfs  of  our  (lod. 
His  thrcatcnings  are  only  invitations  to  repentance. 
The  fig  tree  charged,  not  witli  bearing  noxious  fruit,  l)ut  no  fruit. 
A  life  of  mere  harmlessness  is  not  a  life  for  eternity. 


OHAP.  XIII.]  ON    ST.    LUKE.  9 

A  tree  is  for  fruit ;  and  but  for  the  fruit  there  would  he  no  tree. 
It  is  first  set  for  fruit,  oud  for  this  end  let  grow  and  cultivated. 
When  it  serves  not  for  fruit  it  must  serve  for  fuel,  the  end  of  all  fruitless 

trees. 
It  is  not  faith  is  sought  for,  but  the  fruits  of  faith. 
This  principle  strikingly  put  forward  in  Matt.  xxv.  35-46. 


"Behold  these  three  years."  From  this  circumstance  in  the  parable,  it  may  bo 
reasonably  conclutled  that  Jesus  had  been,  at  the  time  o£  saying  this,  exercising  his 
ministry  for  three  years  past.  Clark. 

aixir(\ovpy6u — Vinedresser,  only  hero  in  N.T.  Moses,  Prophets,  Apostles,  Son  of 
God,  the  Holy  Siiirit  interceding.  Auffustine  ;  Apostles.  Ambrose,  Stella  ;  Christ.  Euthy- 
mius,  Theophijlact,  Henry  ;  Holy  Spirit.  ^IJ/ord  :  Gospel  dispensation.  JDa7i<7«.  rpCa  erq 
— The  time  of  our  Lord's  ministry.  Olshausen,  Bengel,  Wieseler,  Slier.  Times  of  Israel 
before  the  law.  Gregory,  Grotius.  ChUdhood,  youth,  old  age.  Thcophylact.  Time  before 
the  Babylonish  captivity.  S<t'Z?a.  Last  period  of  Christ's  public  ministry.  No  chrono- 
logical value.  Meyer,  Trench,  Andrews.  The  Christian  era.  Grollns.  Three  official 
slates.  Prophet,  Priest,  and  liing.  Euthymius.  Period  of  the  trees  coming  to  maturity. 
Broion.  Period  of  John's  ministry  to  this  occasion,  Uttlo  less  than  thi-ee  years. 
Oosterzee.  The  three  years  before  bearing.  Bloomficld.  Jews  had  preaching  forty  years. 
Elslcy.  The  reign  of  natural  law.  ^ur/iistinc,  ^mfcros?.  The  reign  of  grace.  Theopky- 
lact.  The  season  of  mercy  given  to  every  man.  exKotpov. — Implying  stern  severity  and 
punishment.  Karapyil — AVhy  doth  it,  ever,  or  so  much  as  cumber  ?  &c.  Oxford.  The 
lie}' word  of  the  sentence.  Ut  quid  ci/nm  terram  occupat  ?  Vul.  "  C«mberet/i,"  too  weak 
— it  implies  positive  mischief.  Trench,  Beza. 

This  parable  should  be  viewed  in  connexion  with  the  xcithcring  of  the  fig  tree.  The 
parable  deUvered  now  the  u-arning  ;  the  withering  which  took  place  in  the  ensuing 
spring,  just  before  our  Lord's  crucifixion,  a  picture  of  the  judgment  denounced.  Words- 
worth. 


S.  And  he  annccrinig  said  unto  him.  Lord,  let  it  alone  this  year  also,  till  I  shall  dig 
about  it,  and  dung  it  : 

Answering-.     Because  of  his  concern  for  the  tree,  under  his  care. 
Lord.     The  Son  of  God,  our  only  Intercessor.     Job  xxxiii.  23.     Zech. 

i.  12.     Heb.  vii.  25. 
Thrice  happy  are  they  who  have  praying  vineckessers  to  intercede  for 

them. 
Let  it  alone.     "  The  Lord  is  slow  to  anger,  and  of  great  power."     Kah. 

i.  3. 
This  year,  He  does  not  mean,  never ;   He  asks  only  one  more  trial. 
Do  not  remove  the  dresser,  nor  withhold  the  sun,  the  dews,  or  the  rain. 
We  can  ■pray  for  the  impenitent,  but  not  to  be  spared  in  their  barrenness. 


10  SUGGESTI\'E    COMMENTAKY  [cH/iP.  XIU. 

This  plea,  a  ■warning,  "  Tiie  axe  is  laid  at  the  root  of  the  tree."     Matt. 

iii.  10. 
God  does  not  secretly  or  silently  inflict  piinishment. 
Delay  of  justice,  pervades  the  entire  Old  and  Nev/  Testaments. 
The  flood  was  delayed  120  years  by  Divine  long- suffering. 
Sodom's  doom  was  held  back  by  Abraham'.^  i^rayer. 
Jerusalem's  ruin  delayed  forty  years,  and  Christ's  coming  1800  j'cars. 
Christ's  coming  delayed  through  God's  long-suffering. 
^Yaming  given  to   Pharaoh,  Balaam,  Saul,   Herod,  Judas,  old    world, 

Sodom,  Nineveh,  Jerusalem. 
This  year  also.     In  God's  calendar  a  day  may  outweigh  centuries. 
Eeprieves  of  mercy  are  short — but  true  tests  of  character. 
BejJrieves  not  pardons ;  repentance  alone  will  save. 
Dig.     Loosen  the  earth  about  it,  and  enrich  it  with  manure. 
Points  to  changes  in  the  Divine  method  of  treatment. 
The  ordinary  and  extraordinary  means  of  gi'ace. 
Neglected  lessons  enforced  with  unknown  power. 
Prayers  must  be  seconded  by  endeavors,  else  we  mock  God. 
BaiTcn  professors  must  be  roused  by  the  terrors  of  the  law. 
The  impenitent  fallow  ground  mast  be  broken  up. 
Thus,  the  old  world  was  warned  by  Noah,  and  Jerusalem  by  Jeremiah. 
Ciitical  moments  in  life,  unimproved,  rarely  renewed. 


a(f)es  awTTji'. — This  intercession  is  conditional;  for  time,  not  for  salvation.  W.  (t  W, 
r-dipia. — Literally,  "  keeping  in  rank."  Spades  are  not  used  at  present  in  vineyaids  ol 
Iho  East,  l)ut  a  Bhallow  plough,  drawn  by  oxen.  Our  Saviour  probably  refers  to  this 
ploughing.  "Aut  prosso  exerccre  solum  sub  vomoro."  Georgics  ii.  356,  Virgil,  The 
Bame  process  in  Italy,  in  the  time  of  Christ.  Dloomficld. 


9.  Arul  if  it  hear  fruit,  well:  and  if  not,  then  after  that  thou  shalt  cut  it  down. 

If  it  bear.     God's  patience  teaches  us  to  hope,  it  may  be  fruitful. 

"Well.     Not  in  the  Greek.     The  delight  of  the  dresser  is  implied. 

If  sinners  repent,  saints  rejoice,  and  God  is  pleased. 

"  There  is  joy  among  the  angels  of  God  over  one  sinner,"  &c.  Liike  xv.  10. 

Cut  it  down.     AVlien  the  day  of  grace  ends,  the  inexorable  blow  falls. 

Every  wicked  man's  life  is  prolonged,  cither  for  his  own  amendment,  or 

the  trial  of  good  men's  charity.  Aiirjiisline. 
Liuvc  und  fidelity,  interceding,  said,  "  Spare  it." 


CHAP.  XIII.]  ON   ST,    LUKE.  H 

The  same  love  at  length  call?  for  tJie  axe  of  vengeance. 

In  the  simple  story  of  tliis  tree,  are  shadowed  the  operations  of  grace. 

This  parable  shows  that  God's  long  suffering,  has  its  limits. 

"  There  is  a  lino  unseen,  and  mercy  turns  to  vengeance  there." 

Unbelief  closes  the  door  of  hope,  and  fixes  his  doom. 

Patience  of  God,  through  eternity,  the  wonder  of  the  redeemed. 

When  the  day  of  grace  is  past,  Ciirist  intercedes  no  more. 

.\  prophecy  fulfilled  literally  and  typically  in  the  barren  tree.     Matt. 

xxi.  18-21. 
Ihe  nation  slain  or  enslaved,  save  a  few  believers  in  Pella. 
TUe  barren  fi(j  tree.     1.  The  active  care.     2.  The  righteous  search.     3. 

The  sad  result.     4.  The  just  judgment.     5.  The  intercessor.     6.  The 

last  respite. 
We  have  been  planted  in  the  vineyard  of  God's  church. 
Ihe  fruits  which  God  expects  are  1,  repentance.      2,  faith.     3,  obedience 

the  result  of  faith. 
If  these  be  not  produced  the  viuedi-csser  will  no  longer  noiu'ish  the 

vineyard. 


Kav  fiiv  TTOi^oTj  Kapnov — If  so,  well.  Examples  of  a  similar  aposiopesis  may  be  seen 
in  2.  Sam.  v.  8;  1.  Chrou.  iv.  10;  Mark  ix.  23;  Luko  xis.  42.  Wordsioorih. 

tU  -RO  fjidWou. — The  next  year,  etos  understood.  Three  Passovers  elapsed  between 
the  baptism   and  resurrection.  Fausact.     Kav. — Perhaps  it  may  bear  fruit.  Doddridge, 


10.  And  he  was  teaching  in  one  of  the  synagogues  on  the  sabbath. 

11.  1[  And,  behold,  there  was  a  woman,  which  had  a  spirit  of  infirmity  eighteen  years, 
2nd  was  bowed  togetlier,  and  could  in  no  wise  lift  up  herself. 

Synagogue.     Luie  ^i.  6.     The  locality  of  this  miracle  unknown. 

House  of  God,  the  best  resort  of  sufferers. 

Sabbath.     Luke  vi.  2.     Our  Lord  was  found  ever  in  His  place. 

The  soul's  market  day,  on  which,  says  an  old  writer,  Christ  sells  to  Hia 

people  "  gold  tried  in  the  fire,  and  white  raiment."     Eev.  iii.  18. 
A  woinan  :  a  pious  woman  apparently,  for  our  Lord  did  not  say,  TIiij 

sins  are  forgiven  thee. 
Spixit  of  infirmity.     Oiu-  Lord  e::plaius   this   to  be   no   melancholy 

mood. 
Jews  and  Greeks  held  that  genii  presided  over  hmnan  affairs. 


12  SUGGESTIVE    COMMENTARY  [cHAP,  XIII. 

Jews  believed  demons  could  inflict  disease  on  men. 

Bowed  together.     The  postnre  of  her  body,  a  picture  of  the  miseiy  of 

her  infirmity. 
It  is  probable  her  disease  was  some  milder  form  of  possession. 
Yet  she  was  "a  daughter  of  Abraham"  evidently  in  a  gracious  sense, 
liift  up  herself.     Gr.  coidd  not  lift  herself  xqmght. 
Her  state,  symbolical  of  the  condition  of  man  by  sin. 
God  made  man  upright  in  body  and  in  soul. 
Sin  has  cast  man  down.     Christ  raises  him  up. 
Sin  prevents  man  looking  up  to  heaven.     Christ  lifts  heart  and  face  to 

God. 
This  woman,   bowed  by  infirmity,    represents   the    Church  raised  and 

invigorated  by  Christ.  Ambrose. 
Vi"hei-evcr  Jesus  goes,  He  finds  niiseiy,  and  offers  relief. 


7iv  SiSao-/c(oi' — a  periplirastic  usage  which  denotes  habit  or  the  uninterrupted  con- 
tinnance  of  an  action.  Similar  expressions  are  in  Luke  xxi.  17-24;  JIatt.  xix.  22  ;  Mark 
XT.  43.  Webster's  Syntax,  yv,  there  was,  omitted.  Tisckendorf,  Cod.  Sinai  ;  retained, 
Alford. 

Man's  erect  posture  a  sjinbol  of  his  nohler  destiny. — 

"  Os  liomini  sublime  dedit,  coelumque  tuori 
Jussit,  et  ereetos  in  sidera  toilers  rultus."     Ovid.  Met. 
"Mammon,  the  least  erected  spirit  that  fell 
From  heaven ;  for  even  in  heaven  his  looks  and  thoughts 
Were  ahvajs  downward  bent."  Milton. 

yvvTi — Woman.  A  believer.  Bcngel.  avaKv\{/ai.. — Lift  vp  herself.  So  that  she  did 
not  perceive  the  presence  of  Jesus.  Sticr.  A  strong  expression.  Branne.  In  accordanco 
with  a  condition,  neither  natural  sickness  nor  customary  possession.  Stier.  A  mild  iypo 
of  demoniacal  possession,  with  a  spark  of  faith.  Oosterzee.  eis  to  n-avrcAe's. — PerlecUy 
unable,  not  able  at  all.  MeUinethon,  Michaelis. 


12.  And  when  Jesjis  saw  her,  he   called  her  to  him,  and  said  unto   her,  Woman,  thou 
art  loosed  from  thine  infirmity. 

Saw  her.     Eye  of  mercy  finds  the  sinner  in  the  depths  of  misery. 
Witliout  nsliiiig  aid,  the  j>Tcticncc  of  the  sufferer  was  a  prayer. 
Tlic  woman  seems  to  liavo  longed  for,  and  trusted  in  Him. 
An  example  of  the  diligent  use  of  the  means  of  grace. 
He  called.     "  Ihr  '"  imt  in  Uie  Gr.  Yet  evidently  tlic'  call  was  addressed 

to  lior. 
In  bcKtowing  mercy  1I(?  docs  not  always  wait  for  i\  plea. 
TbJH  poor  victim  was  in  iho  place  whore  God  meets  Ilis  people. 


CHAP.    XIII.]  OX    ST.    LUKK.  13 

Sickness  not  pleaded,  nor  the  ruler's  jcalous_v,  for  absence.     Verse  14. 

She  may  have  entered  the  presence  of  the  Lord  m  faith. 

"  I  was  glad  when  they  said,  Let  us  go  into  tbe  house  of  the  Lord." 

Psa.  cxxii.  1. 
Woman.     In  direct  address,  expresses  kindness  and  respect. 
Loo-sed.     What  tidings  for  a  captive,  bound  by  Satan  eighteen  years  ! 
"A  stronger  than  the  strong  man,"  speaks — her  fetters  fall. 
"The  Lord  raiseth  them  that  are  bowed  down."     Psa.  cxlvi.  8. 
'  Wait  on  the  Lord,  and  be  of  good  courage,  He  shall  strengthen,"  &c. 

Psa.  xxvii.  14. 
Ulan  cannot  make  that  straight  which   God  hath  made  crooked.     Eccl. 

vii.  13. 
Relieving  the  body,  evinces  what  He  can  do  for  the  soul. 
"  I  am  sought  of  them  that  asked  not  for  me."     Isa.  Ixv.  1. 
She  doubtless  souglit  her  soul's  good  but  left  with  a  body  healed. 
He  used  no  means  to  astonish  by  unnecessary  display  of  His  power. 
Said  nothing  of  the  hiveteracji  of  the  disease. 
Absence  of  all  human  emotion  proves  tbe  record  Divine. 
Friends  and  enemies  saw  the  cure  was  instant  and  complete. 


"Loosed,^'  Gr.  uuchained, set  free, having  no  :isylums  madmen  are  still  cliaiaed  in 
the  East.     dTroAe'Aucrai,  spiritual,  and  ividriKev,  physical  cure. 


IS.  And  he  laid  bis  hands  on  her:  and  immediatelij  she  was  made  straight,  and 
glorijied  God. 

Hands.     His  words,  laying  on  his  hands,  and  cure,  at  the  same  time. 

He  thus  pointed  out  the  object  of  His  mercy,  and  of  prayer.     Heb.  vi.  2. 

Divine  power  needs  no  material  channels  for  its  flow. 

Her  faith  demanded  no  show  of  insirumentaJity. 

Immediately.     God  alone  can  renew  in  nature  and  in  grace. 

"  I  know  Thou  canst  do  everything."     Job  xlii.  2. 

Glorified.     She  adores  .Jesus  as  the  eternal  God  and  promised  Messiah. 

It  was  "  God  in  Christ,  reconciling  the  world,"  &c.     2.  Cor.  v.  19. 

He  can  now  do  in  Heaven  what  he  did  on  earth. 

In  the  healing  of  this  woman  our  Lord  is  said  to  have  done  five  things. 

1.  He  compassionately  saw  her;    2.  He  called  her;    8.  He  healed  her; 

4.  He  touched  her ;  5.  He  lifted  her  vp. 
Thus  does  He  also  perfectly  cure  a  sinful  soul. 


14  SUGGESTIVE    COMMENTARY  [CHAP.  XIII. 

1.  He  sees  it  in  His  compassion  ;  2.  He  calls  it  by  His  internal  in- 
sinration  ;  3.  He  heals  it  by  remitting  its  sins  ;  4.  He  touches  it  by 
the  afflictive  chastenings  of  His  hand ;  5.  He  raises  it  up  to  things 
above  in  the  warmth  of  Divine  love.  Ludolphus. 

The  cure  was,  1,  speedy ;  2,  perfect ;  3,  public ;  4,  permanent ;  and  5, 
hpr  soul  was  benefited — she  glorified  God. 

God  alone  can  reform  and  coiTect  His  own  work  both  in  nature  and  in 
grace. 

14.  And  the  ruler  of  the  synagogue  anstoered  toith  indignation,  because  that  Jesus  had 
heaJed  on  the  eahhath  day,  and  said  unto  the  people.  There  are  six  days  in  which  men 
ought  to  %(iork  :  in  tliem  there/ore  come  and  be  healed,  and  not  on  the  sahhath  day. 

Euler.     Luke  viii.  49.     Synagogue.     Luke  vi.  G.     See  Notes. 
Compelled  to  witness  this  divine  offence — Sabbath  healing. 
He  says  more  loudly  to  the  jxiople  what  he  da^  not  say  to  Jesus. 
Indignation.     He  that  will  bo  augiy  and  not  sin  must  be  angry  at 

nothing  but  sin. 
Men  are  prone  to  condemn  eveiything  in  those  they  hate. 
Bigotry  and  fanaticism  burned  out  all  sjTnpathy  for  the  woman. 
Never  before  had  the  synagogue  been  honored  as  now  with  Jesus. 
The  light  of  the  miracle,  instead  of  convincing  the  ruler,  blinds  and 

hardens  him. 
Sabbath,  day.     Luke  vi.  1.    Religion's  mask,  used  to  cover  envy  and 

avarice. 
Blind  judges  of  the  law,  unjust  accusers  of  the  elect  confound  mercenary 

works  With  charity. 
Be  healed.     As  though  miracles  were  things  of  course. 
His  impudence  ranks  the  Son  of  God  with  quacks  and  moxmtebanks. 
Sabbath.     The  ruler  of  the  synagogue  cared  nothing  for  the  desecration 

of  the  Sabbath. 
Jesus  was  glorified — this  kindled  the  fire  of  his  fanaticism. 
A  heartless  formalist  condemns  in  another  what  he  allows  himself. 
So  ho  seeks  indirectly,  through  the  people,  to  attack  Him. 
People.     Tho  hypocrite  daro  not  look  upon  the  Holy  One  and  thus 

speak. 
He  wou.ld  ratbcr  the  woman  rcmiiincd  bound  tliaii  that  Christ  should  bo 

glorified. 
This  incarnalion  f)f  envy— a  ruler  in  tlio  liou.te  of  God! 
He  wrcal;H  his  iiirIIco  on  Jesus  on  pretext  of  reverence  for  His  Sabbath. 
"Jlic  nearer  Christ  comes  to  tho  wicked,  oft  the  more  bitter  they  become. 


CHAP.  XIII.]  on    ST.    LUKE.  15 

Whether  saints  sing  in  the  cell  (Acts  xvi.  25),  or  stand  in  the  temple 
(Acts  V.  25), — It  is  impossible  to  please  the  wicked. 

Would  that  envious  ruler  have  welcomed  those  afflicted  people  to  be 
healed  on  the  iccck-day  I 


It  was  doubtless  by  design  that  our  Lord  wrouglit  so  many  miracles  on  tlie  Sabbath 
day;  not  that  ho  meant  to  lesson  the  reverence  of  the  Jews  for  the  Sabbath  day,  but  to 
correct  their  superstitious  notions,  who,  because  they  wero  forbidden  secular  labor  on 
that  day,  converted  it,  in  a  great  measure,  into  a  day  of  idleness  and  indulgence  ; 
■whereas,  to  a  good  man,  especially  in  this  age  of  Christian  actirity,  benevolence  and 
devotion  afford  equal  employment  to  any  day  of  the  week ;  such  it  did  to  our  Lord 
Himself.  On  that  day  we  always  £-nd  Him,  either  in  the  Temple  or  in  the  Synagogue; 
cither  instructing  the  minds  o-r  healing  the  diseases  of  the  poor  ;  and  thereby  mai'king 
out  the  Sabbath  day  as  a  proper  season,  not  only  for  devotion,  but  for  the  religious 
instruction  of  all  classes.  Therefore  the  visiting  of  the  sick,  and  carrying  to  them  the 
instructions  and  consolations  of  the  Gospel,  is  a  holy  work,  eminently  suited  to  this  holy 
day.  Williams. 


15.  The  Lord,  then  answered  him,  and  said,  Thou  hypocrite,  doth  not  each  one  o/you 
on  the  sahhath  lease  his  ox  or  his  ass  from  the  stall,  and  lead  him  aivay  to  watering  ? 

Hypocrite.     J.esus  addresses  the  multitude  iu  their  leader  and  ruler. 

Hypocrites  have  the  least  care  in  what  is  greatest,  the  gi-eatest  iu  what 
is  least. 

Hypocrisy  tried  and  condemned  at  the  tribunal,  1,  of  reason,  2,  of  con- 
science, 3,  of  feeling,  4,  of  the  Gospel. 

His  zeal  for  the  sabbath  only  a  pretended  reverence  for  the  law. 

The  true  cause  of  his  anger  was  the  glory  reflected  upon  Jesus. 

This  interpreter  of  the  law,  in  Moses'  seat,  deceives  liimsielf  as  well  as  tho 
people. 

He  well  knew  that  loosing  the  bond  was  not  servile  work. 

He  intends  the  rebuke  to  glance  off  the  people  and  to  strike  the  Saviour. 

Iioose  his  ox.     To  water  him,  a  work  of  necessity  and  mercy. 

More  compassipn  for  a  brute,  than  for  a  fellow  creature,  proves  very 
great  depravity. 

Grod  gave  no  laws  about  the  care  of  beasts  on  the  Sabbath  except  that 
they  shoidd  not  be  worked. 

Kevelatiou  was  given  to  guide  and  not  to  supersede  common  sense. 


viroKpiTai—SchoU,  Lachmann,  Tiichcndorf,  Alford,  Wordsirorth,  Cod.  Sinai. 


IG  SUGGESTWE    COUMENTAEY  [cHA?.  Xlli. 

16.  And  ought  not  this  woman,  being  a  daughter  of  Ahraham,  whom  Satan  hath  hnuTid, 
lo,  th»se  eighteen  years,  be  loosed  from  this  bond  on  the  sabbath  day  ? 

Daughter,  of  Abraham,  one  who  enjoj'S  the  proudest  of  titles. 

Must  she  be  denied  favors,  granted  to  a  beast  ? 

She  had  been  bound,  like  a  beast,  not  for  a  few  hours,  but  18  years. 

Abraham.     Luke  i.  55.     See  Notes. 

Satan  hath  bound.       Satan,   the  enemy,  the   author  of    all  evil, 

physical  and  moral,  in  the  world. 
Our  Lord  in  this  place,   and  His  apostles  elsewhere  clearly  teach  this 

truth.     1.  Cor.  v.  5. 
We  read  how  Satan  went  forth  from  God's  presence  and  smote  Job. 

Job  ii.  7. 
"We  read  also  that  an  evil  spirit  from  the  Lord,  troubled  Saul.      1.  Sam. 

vi.  14. 
Saf^an  is  described  as  having  had  the  power  of  death.     Heb.  ii.  14. 
Bound.     Bigotry  might  have  thought,  these  fetters  worn  sufficiently  long. 
Bigotry  would  leave  souls  bound  to  perdition,  while  releasing  an  ass  for 

tcater. 
The  ferocity  of  sin,  veiled  by  fanaticism,  knows  no  bounds. 
This  ruler  would  have  prefeiTed  the  disease  held  her  till  death. 
Which  was  the  more  terrible — the  bondage  of  the  woman's  body  or  the 

ruler's  soul? 
Eighteen.     Jesus,  omniscient,   knows  cause  of,  and  remedy,   for  all 

diseases. 
He  came  to  open  the  prison  of  them  that  are  boimd.     Isa.  Ixi.  1. 
He  first  bound  the  strong  man,  and  then  spoiled  his  goods.    Luke  xi.  2"2. 
All  His  miracles,  revelations  of  spiritual  power  and  love. 
The  nearer  He  approached  sin  and  misery  in  the  flesh,  the  more  radiant 

His  holiness  and  love  became. 
Jesus  can  break  all  bonds   and  fetters   even  those   of  eighteen  years 

continuance. 
Great  encouragement  to  all  oppressed  and  despairing  souls. 
Though  He  tany,  wait  for  Him  ;  He  will  surely  come,  He  will  not  tarrj'. 
Sabbath   day.      Nothing  better  becomes  the  Lord's   day,    than   the 

Lord's  work. 
This  bond.    If  such  the  chains  of  the  body,  what  are  the  fetters  of  the 

soul '! 
Evil  passions  in  hell  bind  souls  with  "  linked  thunderbolts." 


/.'a.'a  ■!.    Jews  held  (lisooscfl  aud  dcatli  tbo  result  ol  evil  spirits.  Qroilui,  Li(ihljDCt. 


Cn\P.  XIII.]  ON    ST.    LTJKE.  17 

17.  And  when  he  had  said  these  things,  all  his  adversaries  u-cre  ashamed  :  and  all  th: 
people  rejoiced  for  all  the  glorious  things  th^t  were  done  by  him. 

Adversaries.     The  spotless  Son  of  God  hath  His  enemies. 

"A'A  who  live  godly  iu  Christ  Jesus,"  will  also  have  theirs.     2.  Tim. 

iii.  12. 
The  ruler's  influence  prejudiced  others  against  Jesus. 
Judas  carried  others  with  him  in  his  hypocrisy.     John  xii.  t-t). 
Aslianied.    When  Christ  speaks,  every  mouth  is  stopped.   Eom.  iii.  10. 
Sooner  or  later,  God's  enemies,  will  be  put  to  everlasting  shame.     Dan, 

xii.  2. 
Truth  confounds  many  whom  it  does  not  convert. 
Passion  renders  sinners  deaf  and  blind,  to  its  claims. 
Sejoiced.     "Iwill  glorify  Thy  name  for  evermore,  for  Thy  mercy,"  &c. 

Psa.  Ixxxvi.  12-13. 


13.  II  Then  said  he.  Unto  what  is  the  kingdom  of  Ood  like  ?  and  whercunto  shall  I 
resemble  it} 

19.  It  is  like  a  grain  of  mustard  seed,  which  a  man  took,  and  caH  into  his  garden; 
and  it  grew,  and  waxed  a  great  tree ;  and  the  fowls  of  the  air  lodged  in  the  branches 
of  it. 

Sesemble  it.     He  might  have  compared  it  to  the  vine  or  the  cedar. 

He  illustrates  a  "despised  beginning,  with  a  glorious  end." 

A  Luther  or  a  Knox,  under  God,  may  turn  a  nation  upside  down. 

The  mustard  seed  of  Judea's  gardens,  has  become  a  great  tree. 

The  cross  Qi  Christ  is  the  sj'mbol  of  victory  over  a  ransomed  world. 
Isa.  xlix.  6. 

The  despised  Nazarene — King  of  kings,  and  Lord  of  lords. 

Mustard.     A  shrub  bearing  pods  and  growing  vald  in  the  East. 

In  Judea  it  sometimes  reaches  the  dimensions  of  a  small  tree. 

It  shows  the  unfolding  of  the  Kingdom  iu  silence  and  in  strength. 

Least.  Matt.  xiii.  31-32.  Christ's  poverty ;  apostles,  fisherman  ;  doc- 
trine, the  cross. 

Garden.     Gr.  does  not  describe  its  size,  but  its  cultivation. 

Grew.     Despite  persecution  and  violence  the  church  increased. 

EmiDerors  and  statesmen,  by  force,  tried  to  check  its  progress. 

The  tide  swells,  the  sun  rises,  without  asking  leave  of  man. 

Great.     Christianity  reflects  the  majestij  and  hmnility  of  its  founders. 

God's  works  all  commence  small  in  the  eyes  of  the  irorld. 

The  commencement  of  humanity — the  first  jiair,  Adam  and  Eve. 

The  founder  of  the  covenant  people — a  stranger  of  Ur,  of  Chaldea. 


IS  SUGGESTRTJ     COMJrENTAKY  [CHAP.  XIII, 

Tiie  Head  of  Ihe  Christian  cliiirch— tlie  Babe  of  Betlilehem. 

Tlie  heralds  of  the  Gosi^el — a  few  men  in  an  upper  chamber. 

There  is  nothing  more  despised  among  -worldlings  than  the  Gospel. 

Yet  nothing  more  full  of  Divine  poiocr  and  glory. 

The  things  which  are  not,  confounding  the  things  which  are. 

Earth's  kingdoms  begin  full  of  promise  and  end  in  ruin. 

Tower  of  Babel  threatened  the  heavens,  now  a  formless  mass. 

Fov/ls.     "  Under  it  shall  dwell  all  fowl  of  every  wing."    Ezck.  xvii.  23. 

Saints  in  the  church  are  protected  from  worldly  oppression. 

In  revivals  they  come  to  it,  "like  doves  to  their  windows."     Isa.  Ix.  8. 

The  true  birds  of  heaven  sing  under  its  branches.     Psa.  civ.  12. 

Storks  dwell  in  the  firs,  sparrows  rest  under  the  altar.  Psa.  Isxidv.  4 ;  civ.  3  7 

liOdgcd.     Kot  only  sweet  songsters  but  birds  of  prey  came. 

The  church  on  earth  is  dwarfed  in  her  humiliation. 

Her  light  is  obsciured,  her  love  is  cold,  yet  she  will  rise.     Isa.  xl.  31. 

"  Out  of  Zion  the  perfection  of  beauty,  God  hath  shined".     Psa.  1  2. 


o/ioiwcrw. — P.efera  to  proverbs  of  the  Eabbis.  Sticr.  Our  Lord  was  cheered  by  the 
prechdieg  scenes,  Meyer.     Both  parables  eiplain  the  previous  miracle.  Langc. 

An  Eastern  traveller  says,  I  was  taking  a  walk  by  the  bank-ot  a  river,  and  came  to  a 
tnns'ard  field.  I  was  so  astonished  at  the  size  of  some  of  the  stems  and  branches,  that  I 
measured  them,  and  found  Ihit  one  of  them  was  twenty-two  feet  round  tho  branches. 
In  some  places,  it  is  said,  ihoy  are  much  larger.  Many  birds  had  built  their  nests  In  the 
branches. 

<Tiva.n(u/<;. — Salvadora  Persica.  Meyer,  Boyle.  Proverbial  among  tho  Jews  for  tho 
smallest  tiling.  Bnxtorf.  Botanists  number  several  smaller.  Winer.  Pictorial  niinuto- 
BPss.  Meyer,  ka^iiv — seizing  it, lest  he  should  lose  it.  Lange.  Among  the  nobler  Pytha- 
gorean Rj-mbols.  They  thought  it  a  euro  against  venomous  bites.  The  Saviour  selected 
it,  on  account  of  its  heat  and  fiery  vigo-r.  Barius  sent  to  Alexander  the  Great,  a  bag  of 
Bcsame  seed,  symbolizing  the  number  of  his  army.  In  return  Alexander  scut  a  sack  of 
mustard  seed,  showing  not  only  tho  numbers,  but  the  fiery  energy  of  his  soldiers. 
jyilerhclot. 

"Least."  ixiKpoTcpov — /nci^oi'.  Matt.  xiii.  32.  Kvinoel  makes  tho  comparative  same 
as  tho  superlative  ;  questioned  by  Trcneh.  Mustard  yielded  wood  sulTicicut  to  cover  a 
Braall  house.  Buxlurf.  It  grows  from  fifteen  to  twenty-five  feet  high.  Ucuhncr.  We  infer 
tlio  si/.o  of  tho  mustard  tree,  from  tho  fact,  that  the  red  pepper  grows  on,  year  after  year, 
and  castor  bean  linos  tho  iJamascus  brooks  like  willows.  Thompson. 

"Fouls."  jfcTi'ii'a  KaTKrKTJi'ioo'ti' — A  man  can  climb  into  its  branches.  IJahhis.  Liglxt- 
fuol.  In  Chili,  a  horse  can  stand  under  its  sliado.  In  Spaiu  ovens  arc  heated  with  its 
brauclies.  Maldanalus.    In  I'ulesti.io,  fowls  lod^'o  in  its  boufjlis.  llackttt. 

imrwii. — Corruptions  ereeijiug  into  tho  Church,  llov.  xviii.  2.  JIase.  "Lodged," 
bill,  Tyudiilr  ;  iiiado  noKts.  Ocncva.  ixeya — omitted.  AlJ'ord,  Cod.  Sinai,  tt?  hero 
ImpUoii  utlainmcut  an  in  2.  Coi.  viit.  0  ;  Qal.  ui.  24.    H'lmotimcs  tU  implicu  intention, 


OUAP.  Xm,]  ON    ST.    LUEE.  19 

nim,  as  1.  Thoss.  v.  15 ;  1.  Tim.  vi.  17 ;  but  -withoul  tho  accessory  idea  of  attainmeat. 
Webster's  Syntax. 


20.  And  again  he  said,  Whcreunto  shall  I  liken  the  kingdom  of  God  9 

21.  It  is  like  leaven,  which  a  ivoman  took  and  hid  in  three  measures  of  meal,  till  tha 
whole  was  leavened. 

Leaven,     Some  take  it  as  a  symbol  of  evil.     1.  Cor.  v.  7;  Gal.  v.  9; 

Luke  xii.  1. 
Leaven  has  the  po-wer  of  transfonning  meal  and  changing  it  into  bread. 
"Woman.     This  woman  an  apt  figure  of  the  ministry. 
Hid.     Not  so  much  for  secresij  as  for  safety.     Luke  ii.  51. 
The  Gospel  seems  lost  amid  the  confusion  of  sin. 
To  be  sanctified  by  the  Word  it  must  be  treasiu-ed  iip  in  the  heart.   Johu 

xvii.  17. 
The  parable  sets  forth  to  us  the  mysteries  of  regeneration. 
The  more  fully  leaven  is  hid,  the  more  rapidly  it  leavens  the  limip. 
Yice  as  well  as  virtue,  like  leaven,  penetrates  society. 
Gra-ce  subdues,  transforms,  and  assimilates  the  soul  unto  God. 
Enemies  of  Christ  compelled  to  acknowledge  the  energy  of  Truth. 
This  leaven  wanting,  the  whole  mass  of  society  becomes  comipt. 
Three  measures.     About  a  peck  and  a  half  each,  equal  to  a  bushel. 
Whole.     This  leaven  works  speedily  and  powerfully.     Heb.  iy.  12. 
What  a  change  Elijah's  mantle  made  i;pou  Elisha  !     1.  Kings  xix.  20. 
It  puts  the  world  into  a  ferment  turning  it  upside  down.     Acts  xvii.  6. 
Its  force  is  not  outward,  but  mighty  through  the  Spirit.     2.  Cor.  x.  4. 
It  does  not  change  the  substance  but  the  soul's  desires. 
The  tree  grew,  and  the  height  thereof  reached  unto  heaven.   Dan.  iv.  11. 
Leavened.     Man,  partaking  of  the  Divine  nature,  a  changed  being. 
Change  is, — 1,  individually,  2,  socially,  3,  rationahy,  to  God's  imago. 
The  former  shows  the  wondrous  increase  ;  latter,  its  mysterious  working. 
It  works  invisibly,  gradually,  effectually,  irresistibly. 
Affections— penetrated,  subdued,  transformed,  assimilated. 
In  each  believer  divine  grace  operates  as  holy  leaven.     Gal.  ii.  20. 
1.   Special  work   of   God's   power.     2.  Exhibition  of  His  wisdom.      3. 

luestimablo  fruit  of  His  love. 
♦'  Old  things  pass  av/ay,  all  things  become  new."     2.  Cor.  v.  17. 
Highest  possible  assurance  of  the  final  triumph  of  the  Messkh. 


20  SUGGESTrV'E   CUMMENXAKY  [CIIAP.  XIII. 

ical. — Caneelled.  Scholz,  Tischendorf,  Oostcrzee;  retained.  Mcy/'r.  a-ara  rpia. — 
Three  sons  of  Noah.  Stier.  Body,  soul,  and  spirit,  or  three  jiarts  of  the  world  evange- 
lized.— No  exegesis  can  interpret  their  fulfilment.  Oostersce.  fu^trj— Luke  xii.  1.  Some- 
times like  Lion,  applied  to  Satan  or  the  Lord;  like  "serpent"- — Be  ye  wise  as  serpents. 
Augustine,  Gregory,  Lange.  Used  of  fatal  corruptions.  Hicgcr.  Of  original  sin  and 
grace.  Makarius.  aAeiipou. — Introduced  into  the  text  from  Malt.  Ambrose,  Bengel. 
Common  text  right.  Tischendorf,  Alford. 


22.  And  he  went  through  the  cities  aud  villages,  teaching,  and  journeying  toward 
Jerusalem. 

"Went.     Joiimeyiug  to  Jemsalem  to  the  feast  of  the  dedication. 

It  was  winter.     But  He  must  be  about  His  Father's  business.    Luko 

ii.  49. 
This  Prince  of  pastors,  ever  seeking  His  lost  sheep. 
All  true  pastors  are  called  on  to  imitate  His  fidelity  and  courage. 
Jerusalem.     Luke  ii.  25.     This  memorable  jom-ney  had  been  arranged 

to  end  at  Jerusalem. 


irdA.et5. — IIo  inado  a  journey  of  throe  days  from  Perea  in  Judea.  Wieseler,  Oosterzec. 


23.  2'hen  said  ona  unto  him.  Lord,  are  there  few  that  be  saved  ?  And  lie  said  unto 
them. 

Then  said.     A  solemn  question  to  our  Lord,  on  His  way  to  the  cross. 

I'trliajib  hcuKjhtlhj,  because  Christ  had  spoken  of  but/t'!r.      Matt.  vii.  14. 

Or,  dvapondiiKjhj ,  disheartened  at  all  attempts  to  be  saved. 

Or  sheer  cnriosily,  to  pry  into  the  divine  coimscls. 

Few.       The  spirit  of  this  enquiry  is,   that  none   out   of  the   Jewish 

church,  could  be  saved. 
It  indicates  the  solemnity  of  Jesus'  discourse. 

"Dost  Thou,  Lord,  actually  intend  to  say,  that  but  few  arc  saved  ?" 
From  this  question,  the  Pharisee  thought  himself  secure. 
Our  Lord  does  not  say,  there  are  but  few  saved. 
The  number  saved  is  actually  very  great. 

"  I  beheld  a  great  multitude,  which  no  man  could  number."     Eev.  vii.  9. 
But  relativrh/  few,  compared  with  the  number  lost.     Matt.  vii.  11- 
"I  will  bring  you  into   tlio  land  of  Canaan  " — yet  only   2   out  of  the 

multitude  that  came  forth  from  Egj'pt.     Num.  xivi.  Gu. 


CHAP.  XTII.]  ON    ST.    LUKE.  21 

He  did  not  ask  out  of  compassion  to  the  many  perishing 

Nor  out  of  concern  for  his  own  salvation. 

It  may  bo  asked  out  of  various  reasons.     1.  Vain  cmiosity.     2.  Silent 

concern.     3.  Concealed  insolence.     4.  True  philanthropy. 
The  kind  rather  than  the  number  saved,  concerns  us. 
Saved.     Equivalent  to  entering  the  kingdom  of  heaven.    Matt.  xix.  24. 
All  Israelites  felt  sure  of  a  good  portion  in  tho  world  to  come. 
Questions  of  cm-iosity,  our  Saviour  never  directly  answered. 
Unto  tlLem.     Questioner,  the  mouth-piece  of  all,  Christ  replies  to  all. 
Indirect,  but  satisfactory,  powerful,  and  overwhelming  answer. 
It  is  clear,  He  did  not  teach  that  all  will  be  saved. 
Men  often  dispute  on  questions,  called  religious,  with  much  earnestness, 

who  have  no  religious  principles. 
They  seem  to  think  that  there  is  something  good  in  such  disputes  and 

questionings. 
A  delusion  of  Satan,  to  keep  them  from  seeking  personal  salvation. 
Much  more  wisely  did  the  jailor  ask — "  "What  must  I  do  to  be  saved  ?  " 
If  men  are  saved,  they  are  saved  alone :  if  they  are  lost,  they  arc  lost 

alo7ie. 
The  elements  of  heaven  or  of  hell  are  in  the  soul  itself. 
"  I  have  a  desire  to  depart,  and  be  with  Christ,"  saith  Paul. 
Judas,  the  unhappy  traitor,  went  to  his  oion  place. 
"Give  all  diligence  to  make  your  caEing  and  election  sure." 


ot  croi^6ix(voi.  i.e.  the  saved,  the  class  assumed  to  be  eavecl.  So  Acts  ii.  47;  Kev.  xxi. 
24.  Compare  ol  airo,\\u|a^>'0',  the  perishing,  the  class  assumed  to  be  perishing,  1.  Cnr.  i. 
18;  2.  Cor.  ii.  15.  E^Jicoit  says  the  present  tense  is  a  sermon  of  ■warning,  consolation, 
and  hope,  to  those  who  will  meditate  on  its  sigiiiflcance,  and  a  protest  against  those  who 
deny  the  existence  of  two  classes  of  men,  animated  by  two  opposing  principles.  Wehxtcr's 
Syntax,  The  present  participle  is  used  by  way  of  anticipation,  in  a  future  sense.  Words- 
worth. Are  the  saved  few?  Tlie  half  of  mankind.  Sui-prise  at  the  few'  disciples. 
Oosterzee.  Doubtful,  captious,  but  sincerely  put.  Lightfoot.  Curiosity,  levity,  and 
insolence.  Stier,    o-w^eo-flai. — Put  in  tho  way  of  salvation.  Hammond,  Wetstein, 


24.  II  Strive  to  enter  in  at  the  strait  gate  :  far  many,  I  say  unto  you,  will  seslc  to  enter 
in,  and  shall  not  be  able. 

Strive.    Agonise ;  the  term  iadicatea  the  great  eevcrity  of  the  sinner's 
struggle. 

25 


22  SUGGESTI\Ti;    COMMENTARY  [OHAP.  XHI. 

The  tremendous  interests  involved  allow  no  delay. 

Let  none  tbink  to  live  in  Delilah's  lap,  and  then  to  rest  in  Abraham's 
bosom. 

Men  must  not  sport  with  Satan  all  day,  if  they  deaire  to  sup  witliCluist 
at  night.  Trapp. 

The  straight  gate  is  beset  with  many  enemies  through  which,  if  wo 
aspire  to  the  crown  of  eternal  glorj%  we  must  force  our  way,  Looking 
to  heaven  for  our  armor  and  to  God  for  our  strength. 

Many  pass  by  the  straight  gate  and  knock  at  a  false  door. 

True  striving  is  not  of  him  who  willeth,  or  of  him  who  mnnoth,  but  of 
God  who  showeth  mercy.     Eom.  ix.  16. 

It  is  a  warfare  of  self-denial,  giving  all  glory  to  Divine  grace. 

Men  try  to  make  devotions  easy  and  to  make  loide  the  gate. 

Eut  the  door  remains  "narrow"  still,  and  "  fevv' there  be  that  find  it. 
Matt.  vii.  14. 

Sea  and  lana  are  vexed  age  after  age  for  small  spots  of  earth. 

Surely  licavm  is  but  &  fancy,  or  the  world  is  mad. 

What  shadows  we  are,  and  what  shadows  we  pursue  ! 

He  alone  is  wise  who  is  wise  for  eternity. 

Labour  fervently.     Col.  iv.  12.     Fight  the  good  fight.     1.  Tim.  vi.  I'i. 

Obstacles  are  great,  and  the  idle  and  careless  will  lose  the  crown. 

Important  demand :  reasonable,  benevolent,  practicable. 

"  A  remnant  saved,"  is  taught  in  the  Old  Testament.  Isa.xxsva.3L 
Keh.  i.  2-3. 

Enter.     Open,  it  is  a  door  of  mercy ;  closed,  one  of  denial. 

Door  of  the  ark  safety  to  Noah,  exclusion  to  pressing  crowds. 

Strait.     Gr.  narrow,  difficult  io  find,  and  hard  to  enter. 

Oriental  .towns  walled,  gates  narrow,  and  streets  often  G  feet  wide  only. 

1,  Humility,  2,  trials,  3,  repentance,  4,  faith,  5,  self-denial,  6,  self- 
righteousness,  7,  trying  to  serve  God  and  Mammon,  narrow  the,  vay  - 
few  righteous  companions,  vast  crowd  of  worldlings,  narrow  thi  v:ay. 

The  wide  gate  has  many  attractions  to  imrenewed  hearts. 

"  The  Kingdom  of  Heaven  suffereth  violence,  and  the  violent,  l-c, 
Matt.  xi.  12. 

"Work  out  your  o\n\  salvation  with  fear  and  trembling."     riiil,  ii.l2. 

"  Foar,  lest  a  promiso  being  left,  any  of  yon  seem  to  como  thort.'» 
Hob.  iv.  1. 

"  If  the  righteous  scarcely  be  saved,"  etc.     1.  Pet.  iv.  18. 

Narrow,  yet  open  to  all,  and  wide  enough  for  all. 

Many.     The  many  professing  compared  with  few  entering. 

Multitude!)  shared  Kis  miraculous  bread  who  refused  the  Bread  of  Life 


CDAJ?.  XIH.]  ON   ST.    LUKS.  28 

Those  seeking  to  enter,  but  not  striving,  are  lost. 

The  question  arose  from  a  false  sense  of  self-security. 

Answer  is,  ''Look  not  to  others,  but  to  yourselves.''^ 

A  heart-searching  prophecy  is  here  announced. 

Er.rth  is  the  only  jjlace  where  infidelity  is  found.     Luke  xvi.  24. 

Hell  is  a  place  where  truth  is  known  too  late.     Luke  xvi.  28. 

All  must  fail,  who  seek  too  late.     Luke  xvi.  24. 

Many  seek  with  a  cold  indifference,  and  do  not  find.     Prov.  i.  28. 

Many  endeavour  to  widen  the  gate  of  heaven. 

Others  take  some  pains  but  perish  because  they  do  not  persevere. 

Many  desire  to  be  happy  but  few  desire  to  be  holy. 

All  attempts   at   entrance  vain  when   the   gate  is  once  closed.     Matt. 

XXV.  10. 
Presuming  to  the  last  on  God's  mercy,  some  do  not  seek  Him  at  all. 
Some  stop  to  settle  questions  of  theology,  dispute  about  decrees. 
Many  begin  where  they  ought  to  end,  and  end  where  they  should  begin. 
The  great  question  answered.     Acts  xvi.  30-31. 
I  say  unto  you.     "  I  solemnly  declare  unto  you  on  the  authority  of 

God." 
Many  are  very  curious  to  know  if  their  neighbours  are  to  be  saved. 
Christ  guides  the  conscience  but  gratifies  not  curiosity. 
•'  Question  not  much,  but  strive  rather,"  the  key-note  of  reply. 
A  mere  human  teacher  might  have  extenuated  the  difficulty. 
Our  Lord,  with  merciful  severitj',  discloses  the  whole  truth. 
Ho  assumes  to  be  absolute  Disposer  of  men's  destinies. 
Not  able.     "  I  am  the  door  ;  "  they  climb  up  some  other  way.    John 

X.  1-7. 
"  They  attained  not  to  righteousness,    they   sought  it  not  by  faith." 

Eom.  ix.  32. 
"Without  holiness, no  man  shall  see  the  Lord."     Heb.  xii.  14. 
Their  desires  and  resolutions  end  in  themselves,  instead  of  Christ- 
Jacob  Avi'estled  not  for  his  own  but  for  the  angeVs  blessing. 
Men  must  give  tip  all,  in  order  to  gain  all. 
Mariners  in  a  storm,  to  save  the  ship,  fling  all  into  the  deep.    Acts 

xxvii.  33. 
Eai-nest  agonizing  would  not  be  able,  if  too  late. 
No  energy,  with  plough  and  seed,  out  of  season,  secures  a  crop. 
Some  fail  because  they  seek  by  another  gate,  others  try  to  make  the 

strait  gate  wider. 
M.ojiy  will  not  leave  behind,  what  cannot  pass  through,  their  sins  and 

the  world. 


24  SUGGESTIVE    COMMENTAKY  [CHAP.  XIH. 

aywt't'fecrflf . — contest,  agonize.  Eiiert  your  utmost  strength.  Doddridge.  Athletao 
endm-ed  their  severe  trials,  for  the  purposes  of  health.  Sometimes  for  the  prize,  a-svarded 
at  the  games.  Becker's  Char.  a-revrj? — strait,  opposite  of  broad.  The  image,  that  of  a 
city  Trailed  Trv'Aijs— Svpas.  Tischendorf,  Alford.  The  former,  the  gntes  of  a  palace; 
latter,  of  a  city. 


23.  TFlicn  once  the  master  of  the  house  is  risen  up,  and  hath  shut  to  the  door,  and  ye 
begin  to  stand  without,  and  to  Icnock  at  the  door,  sayinp.  Lord,  Lord,  open  unto  tis;  and 
lie  shall  answer  and  say  unto  you,  I  knoiv  you  not  whence  ye  arc  : 

The  24:tli  and  the  25th  verses  must  be  read  together,  or  an  eiToneous 

meaning  vrill  be  assigned  to  our  Lord's  words. 
"Wlieii   once.      Gr.  from  the   time  that:    explanatory  of  the  fonner 

sentence. 
From  that  moment,  all  efforts  to  enter  in,  -will  be  in  vain. 
Master  of  the  house.     The  Lord  Himself,  who  has  been  waiting  to 

receive  all  striiirig  aright. 
Hisen  up.     From  the  banquet,  not  Christ's  advent. 
Piisen   after  long   and  patient   v,-aiting.       "  My  spirit  will  not  always 

strive."     Gen.  vi.  3. 
Shut.     Hitherto  the  gate  was  narrow,  now  absolutely  closed. 
Allusion  to  ancient  banquets,  celebrated  at  night. 
Halls  illuminated,  narrow  entrance  was  well  guarded. 
Uninvited  carefully  excluded,  "  in  outer  darkness."     Matt.  viii.  12. 
When  guests  entered,  porters  prevented  the  rush  of  the  crowd. 
"  They  shaU  call,  but  I  will  not  answer."    Prcfv.  i.  28. 
Hypocrisy,  and  too  late  repentance,  alike  lead  to  utter  ruin. 
The  judgment  day  closes  the  door  of  mercy,  and  terminates  the  long.. 

suffering  of  God. 
The  throne  oi  grace,  gives  place  to  the  throne  oi  judgment. 
Door  shut.     1.  When?    2.  Against  whom ?     3.  How  long? 
Genuine  members  of  the  family  always  enter  in  time. 
Begin.     A  hint  at  the  terrible  self-delusion,  in  which  men  live  and  die. 
First  realizing  sense  of  then-  misery  in  eternity. 
Some  begin  too  late,  having  quenched  the  Spirit.    1.  Thess.  v.  19. 
Knock.     Knocking  avails  on  this  side  the  grave,  but  not  on  the  other. 
They  knock  as  if  they  had  authority  and  right  to  enter,  as  servants  of 

the  Lord. 
Some  approach  yory  near  the   kingdom,  '^almost    Christians."     Acta 

xxvi.  28. 
Some  Bail  roimd  tlio  world,  and  perish  not  far  from  port.    Mark  xii.  34. 


CnAP.  XIII.]  ON    ST.    LUKE.  25 

liOrd,  Lord.     A  repetition  implies  great  urgency  and  importunity. 

They  ■will  passionately  plead  for  admission  into  heaven. 

They  will  even  remonstrate  with  the  Master,  as  if  He  were  unjust. 

Had  they  cried  as  fervently  in  time,  this  importunity  had  been  spared. 

They  now  beg  to  be  among  His  sen^ants,  whom  they  once  scorned. 

Open.     Their  prayer  however  earnest  will  not  he.  heard  then. 

Answer.     Decisions  of  Christ  the  unchangeable  pm-poses  of  Heaven. 

The  Judge  ever  able  to  give  good  reasons  for  all  His  acts. 

Justice  will  wring  a  reluctant  "  Amen,"  from  the  lost!    Eev.  vi.  16. 

I  know.      He  denies  not  a  perfect  knowledge  of  their  inmost  character. 

It  means,  "  Ye  know  not  Hie."     "  I  know  My  sheep."     John  x.  14. 

"  The  Lord  knoweth  the  way  of  the  righteoiis."     Ps.  i.  6. 

"He  hath  respect  unto  the  lowly,  but  the  proud,"  &c.     Ps.  cxxxviii.  6. 

"If  any  man  love  God,  the  same  is  known  of  Him,"     1.  Cor.  viii.  3. 

A  false  righteousness  and  a  repentance  that  comes  too  late  are  equally 

rejected. 
To  conceal  painful  truths  is  to  affect  to  be  wiser  than  wisdom  herself 

who  has  revealed  them  to  us. 
It  was  too  late,  "  The  harvest  was  past,"  &c.     Jer.  viii.  20. 
Be  they  who  they  may,  they  are  not  members  of  His  family. 


eyep6ri. — Eiscn  from  his  seat.  Grotius,  Kuinocl.  From  a  banquet.  Keander. 
dn-OKAcio-rj. — An  exclusion  on  earth,  emblematical  of  the  final  condemnation  in  judgment. 
The  second  xvpie  omitted  by  Beveral  ancient  authorities.  Perhaps  it  was  inserted  from 
Matt.  XXV.  11.  Alford;  omitted.  Cod.  Sinai. 


20.  TIic7i  shall  ye  begin  to  say.  We  have  eaten  and  drunh  in  thy  presence,  and  thou 
htist  taught  in  our  streets. 

Then  shall  ye  begin.  Though  they  previously  relied  on  other 
pretexts  they  plead  former  intimacy,  but  they  had  never  hioicn  and 
loved  the  Lord. 

Eaten.     As  Christ's  guests,  they  made  it  their  plea  for  entrance. 

Judas  and  other  hypocrites,  have  thus  received  the  Lord's  supper. 

Not  all  children,  because  they  eat  the  children's  bread.     Psa.  xli.  9. 

Familiarity  with  holy  things,  hardens,  if  it  does  not  soften. 

Privileges  unimproved,  enhance  condemnation.     Prov.  i.  24. 
'  Drunk.   Sacraments,  communions,  passover,  unaccompanied  by  Divine 
grace  save  not  the  soul. 


20  SUGGESTIVE    COMMENTAEY  [OHAP.  Xin. 

Israelites  ate  of  tho  sacrifices,  but  perished  in  the  flame.      Num.  xvi.  3?. 
The  seventy  Elders  saw  God  and  did  eat  and  drink. 
The  learning  in  Matt.  xxv.  12,  -was  to  teachers,  here  to  the  j^eople. 
Thy  presence.     Denotes  intimate  acquaintance  and  intercourse. 
Not  sharing  'E.is  privileges,  but  partaking  of  His  nature,  alone  avails. 
Taug-lit.     "What  vrilt  thou  say, -when  He  shall  punish  thee?"     Jer. 

xiii.  21. 
'  When  God  riseth  up,  what  shall  I  answer  Him  ? "     Job  xxxi.  14. 
To  plead  His  instructions,  while  disobeying,  is  solemn  mockery. 
Streets.     Of  Capernaum,  Bethsaida,  Jerusalem,  Nazareth,  &c. 
We  must  open  not  only  our  streets,  but  our  hearts,   to  His  saving 

doctrine. 


27.  Slit  he  shall  sny,  I  tell  you,  I  Icnoio  you  not  rchence  ye  are  ;  depart  from  me,  all 
ye  workers  of  iniquity. 

I  tell  you.     Implying  a  fixed  unchangeable  decree  of  Heaven. 

Not  that  it  was  strange,  but  a  very  solemn  truth. 

I  know,  djc.  He  knew  they  had  eaten  His  bread  and  listened  to  His 

voice. 
That  they  had  despised  His  instructions  and  disowned  His  authority. 
Not  branches  of  His  vine,  but  fuel  for  the  flame. 
•'  The  Lord  knoweth  them  that  are  His."     2.  Tim.  ii.  19. 
Whence.    Speaking  the  language  of  Canaan  without  right  of  inheritance. 
Clothed  in  Christ's  livery  but  doing  tho  world's  drudgery. 
Depart.     Among  orientals  cjrile  from  court  was  worse  than  death. 
In  leaving  the  door  of  Christ  they  part  from  all  hope  ! 
The  righteous  shall  ever  be  with  the  Lord.     Matt.  xxv.  46. 
Eeiug  in  His  presence  saints  find  their  chief  source  of  happiness. 
His  absence  chief  ingredient  in  the  misery  of  the  damned. 
Workers.     Industry  in  sin  is  but  making  ropes  in  the  flames. 
Outwardly  so  7iear  to  Him  but  inwardly  such  strangers. 
The  Lord  of  the  universe  refuses  to  recognise  them. 
Such,  tho  Saviour  testifies,  tho  dcformitij  wrought  by  sin. 
Iniquity.  Abandoned  to  the  love,  and  busily  occupied  in  devices,  of  sin. 
Binncrs  first  separate  themselves  from  God.     Matt.  \iii.  34 ;  Luke  xv.  15. 
Then  God  separates  Himself  from  them  for  ever.     Matt.  xxv.  41. 


u/»ot,  you,  omitlod,  Tischcndorf ;    rotainoJ.  Alford.     Acym  ot  tt^s— omitted.  Cod, 


CHAP.  XIII.]  ON    ST.    LUKE.  27 

28.  There  shall  be  weeping  and  gnashing  of  teeth,  when  ye  shall  see  Abraham,  and, 
Isaac,  and  Jacob,  and  all  the  prophets,  in  the  kingdom  of  God,  and  2/ott  yourselves 
thrust  out. 

Weeping".     The  brief  tears  of  penitence  cease  in  heaven.     Isa.  xxv.  8. 
Tears  in  hell!     The  curtain  here  seems  to  tremble  as  though  it  would 

part  and  reveal  the  secret  woes  of  the  lost. 
Gnashing.     The  natural  expression  of  despairing  grief  and  rage. 
Shall  see.     But  shall- not  taste  the  blessedness  of  the  banquet. 
"  The  godly  shall  see  the  wicked  perish."     Eev.  xiv.  10. 
Being  so  entirely  one  with  God,  as  to  acqiiiesce  in  His  justice. 
Old  Testament  saints  are  fully  blessed  in  the  Kingdom. 
The  lost  axe  witnesses  of  the  joy  of  the  redeemed.     Luke  xvi.  23. 
"Many  shall  come  from  the  east  and  west,  and  shall  sit  down  with 

Abraham,  Isaac,  and  Jacob  in  the  Kingdom  of  God."    Matt.  viii.  11. 
Exclusion  from  that  blessed  host  was  full  of  woe  to  a  Jew. 
These  patriarchs  still  thought  to  be  presiding  over  the  family  of  Israel. 
The  bliss  of  heaven  due,  in  part  to  the  communion  of  saints. 
The  wicked  shall  see  it,  and  gnash  with  their  teeth.     Psa.  cxi.i.  10. 
Abraham.     Luke  i.  55.     Prophets.     Luke  i.  70.     See  Notes. 
Whoever  docs  not  belong  to  Christ  can  belong  only  to  the  Devil. 
King-dcm.     This  embraces  all  who  have  the  Spirit  of  Christ. 
Thrust  out.     Gr.  being  thrust  out.     Implies  that  attempts  to  enter  will 

be  resisted. 
Our  Lord  refutes  their  impression  that  all  Jews  will  be  saved. 


Future  ptmishment  seems  to  consist  partly  in  tlie  loss  of  God's  favor  and  protection, 
and  of  the  beatifia  vision  of  his  presence,  commonly  called  the  punishment  of  loss;  and 
partly  in  etei-nal  torment,  called  the  punishment  of  sense.  To  which  two  heads,  says 
Eerridge,  all  that  is  necessary  to  be  known  concerning  this  everlasting  punishment,  may 
be  reduced.  "J  know  yau  not,"  coming  from  the  lips  of  the  Son  of  God,  is  equal  to  the 
dismissal,  "  Depart  from  me." 


29.  And  they  shall  come  from  the  east,  and  from  the  west,  and  from  the  north,  and 
from  the  south,  and  shall  sit  doivn  in  the  kingdom  of  God. 

They  shall.     Had  He  said  many  it  would  have  been  liable  to  abuse. 
Our  Saviour  here  refers  to  the  converaion  of  the  Gentiles. 
East  and  West.     Almost  the  order  in  which  the  nations  were  con- 
verted to  CLristianity. 


28  SUGGESTIVE    COMMENTAKY  [CHAJP.  XHI. 

Heaven  not  empty  if  Gospel  despisers  are  absent. 

"  Many  mansions  in  our  Fatlier's  bouse,"  will  all  be  filled.     Isa.  Ix.  5  to 

'  tbe  end. 
"He  ■will  say  to  tbe  nortb,  Give  up,  and  to  tbe  soutb,  Keep  not  back." 

Isa.  xliii.  6. 
Sit  down.     Witb  orientals  tbe  reclining  postm-e  equivalent  to  luxury. 
Tbe  Jevrs,  Greeks,  and  Piomans,  introduced  it  from  Persia. 
Kingdom.      Messiab's  kingdom,   a   sumptuous,   everlasting  banquet. 

Isa.  XXV.  6. 


li'aToXCiv. — Tne  Gospel  in  the  four  qcpjters  of  the  globe.  Origen. 


80.  And,  hehold,  there  arc  last  ichich  shall  be  first,   and  there  are  first  which  shall  be 
last. 

First  a,nd  last.  A  momentary  exultation,  followed  by  eternal 
bumiliation. 

The  Jews  bad  been  first,  in  sbaring  tbe  privileges  of  tbe  covenant. 

Tbe  Gentiles  who  were  last,  sball  move  on  to  hejirst. 

Tbougb  Israel  be  not  gatbered,  Cbrist  will  be  glorious.     Isa.  xlix.  5. 

Those  first  in  mental  endowments,  often  last  in  wisdom. 

The  first  in  religious  privileges  are  often  last  in  their  improvement. 

The  first  in  social  rank  are  often  last  in  deconim. 

The  first  in  religious  profession  arc  often  last  in  holiness. 

The  first  called  to  the  Idngdom  are  often  tbe  last  to  enter. 

Men  who  have  teen  among  tbe  first  in  their  national  privileges,  in 
their  civil  station,  and  in  their  intellectual  attainments  and 
general  conduct — have  failed  to  attain  the  Idngdom  of  God- 

The  last,  &c.    Implies,  they  will  share  the  felicity  of  the  blessed. 

These  words  should  fortify  the  soul  against  despair. 

The  first,  &c.     Should  sound  an  alarm  against  presumption. 

Note,  with  wonder.  His  holy  severity,  His  condescending  love. 

No  external  privileges  can  secure  a  reversionary  interest  in  Christ. 

Tlieso  warning  words  arc  designed  to  put  down  presumption. 

They  aro  also  calculated  to  inxvent  despair. 


iJou  c'kAv. — Absence  of  (ho  iirticlo  (Icnotos  nn  inlcrchnnKO  in  their  relative  positions* 
Sliijor.    This  Hajing  bliouM  alarm  tlio  frcutcist  sainti.  Lulhcr. 


CHAP.  XIII.]  ON    ST.    LUKE.  29 

31.  IT  The  same  day  there  came  certain  of  the  Pharisees,  saying  unto  him.  Get  thee  out, 
and  depart  hence  :  for  Herod  will  kill  thee. 

Same  day.     Galilee,  Perea,  -where  Jesus  -was  now,  was  under  Herod. 
It  was  about  three  days  before  Jesus  was  seized  in  the  garden. 
Pharisees.       Luke  v.  30  ;  vi.  2.      Their  character  and  history.      Bee 

Notes. 
This  sect  were  ever  prowling  along  the  pathway  of  Christ. 
Their  envy  of  the  holy  Jesus  amounted  to  ferociti/. 
They  longed  to  banish  such  a  censor  of  their  sins. 
Saying-.      "When  they  speak  fair,   let   us   not  believe    them.      Prov. 

xxvi.  25. 
"With  cunning  craftiness,  they  lie  in  wait  to  deceive."     Eph.  iv.  14. 
Their  voice  is  the  voice  of  Jacob,  but  their  hands  are  the  hands  of  Esau. 
Henae.     Satan  appeals  to  every  passion  and  infirmity  of  man. 
Employs  every  kind  of  artifice,  to  obstruct  the  work  of  the  ministry. 
He  opposes  the  truth,  he  mingles  error  with  the  truth.     He  ui'ges  on 

injudicious  men  to  advocatethe  tri;th. 
In  the  statement  of  a  doctrine,  if  error  be  amalgamated  with  that  which 

is  true,  Satan  gains  an  advantage,  unless  men  distinguish  between 

things  that  differ. 
If  the  doctrine  thus  erroneously  stated  be   received  on  account  of  the 

truth  that  is  in  it,  error  is  imbibed. 
If  the  doctrine  be  rejected  on  account  of  the  error  that  is  in  it,  truth  is 

discarded. 
Therefore  doctrinal  statements  must  be  tried  by  the  uuen-ing  standai-d 

of  God's  word. 
Men  made  wise  by  the  Holy  Spirit  reject  these  teachings  of  the  evil  one 

and  abhor  his  corruptions ;  they  hold  fast  the  truths  of  God  and 

sanction  no  perversions. 
With  holy  boldness  they  "  fear  nothing  that  is  not  eternal.^' 
Ministers  need  1.  Knowledge  to  discover  his  wiles.     2.  Fidelity  to  dis- 
charge their  duties.     3.  Com-age  to  despise  their  dangers. 
Depart.     "  See  my  face  no  more,"  as  Pharaoh  to  Moses.     Ex.  x.  28. 
This  wicked,  weak,  selfish  Tetrarch  was  anxious  to  be  rid  of  Christ. 
His  spreading  fame  made  him  doiibt  whether  to  lionor  or  persecute. 
Herod.     Antipas.    Luke  iii.  1.     His  character  and  histoiy.     See  Notes. 
He  feared  a  rival  king  in  Jesus.     Eulers  are  ever  jealous. 
Thovigh  after  beheading  John,  he  feared  to  attack  Jesus. 
He  trembled  in  secret  at  the  shadow  of  John  the  Baptist. 
Yet  believed  neither  in  immortality  nor  in  eternal  life. 
Now  associated  with  Pharisees,  then  with  Pilate,  to  oppose  Jesus, 


30  *  SUGGESTIVE    COMMENTAEY  [CHAP.  XIII. 

What  die  Herod  begins,  Matt.  ii.  13-16,  another  continues  30  years 

after. 
"Will   kill.      He   desired  to  see  Ilim,  hut  afterwards  mocked  Him. 

Luke  xxiii.  11. 
Inconsistency  characterizes  the  guilty  conscience. 
Thas  Shemaiah  threatened  Nehemiah,  building  Jerusalem. 
Had  they  really  believed  this,  they  would  not  have  warned  Him. 
There  is  no  artifice  whatever,  of  which  the  devil  does  not  make  use  by 

his  servants  to  obstruct  the  work  of  God. 
The  threats   of  men  are  nothing  so  long  as  God  permits  them  to  do 

nothing. 
In  the   path   of   duty   there   may  be   raging  lions,  but  they  are  lions 

chained. 
Oar  life  belongs  to  God,  and  Christian  men  are  all  immortal  until  their 

work  be  done. 


For  ^fie'pn,  dajj,  uip^,  hour.  Tischcndorf,  Alford,  Cod.  Sinai.  BcXei. — Not  the  future 
merely,  but  also  the  desires.  Ityle.  ]Vishes  to  kill  thee,  not  will.  Footc.  Intcudeth. 
Campbell.  Jesus  was  in  Decapolis.  Robinson.  awoKTsivai, — Christ's  death  due  mainly 
to  the  instigations  of  this  Herod.  Lnctaniius.  The  scene  changes  back  to  Galilee.  Scholz, 
Gricsbach,  OlshauKcn.  This  story  invented  by  the  Pharisees.  Euthymins,  Wetstcin. 
Message  sent  at  Herod's  instigation.  Meyer,  Ay'ord.  Friends  kindly  ■n-amecl  Jesus. 
Andrews. 


32.  And  he  said  unto  them,  Go  ye,  and.  tell  that  fox.  Behold,  I  cast  out  devils,  and  I 
do  cures  to  day  and  to-morroic,  and  the  third  day  I  shall  he  perfected. 

Fox.     Noted  for  sublety,  treachery,  and  preying  far  from  ils  own  den. 
Tliat  crafty,  cruel  enemy  of  God's  innocent  sei\ants. 
Contrast  Herod's  malignity  with  intense  hatred  of  the  Jews. 
Our  Lord  shows  them  that  He  penetrates  their  bearts'  design. 
Propbets  insph-ed  are  not  to  spare  the  sins  of  rulers.     Isa.  i.  10, 
Ministers  are  bound  faithfully  to  rebuke  wicked  i)rinccs. 
Sin  to  speak  ill  of  the  righteous  ruler  of  God's  people.     Acts,  xxiii.  5. 
Thou  shalt  not  revile   the   gods,  nor  curso   the   ruler   of  thy  people. 

Exodus  xxii.  '28. 
Jesus,  as  King  of  kings,  gives  the  tyrant  bis  character.      Zep.  iii.  Sj 

Ezck.  xxii.  27. 
He  shows  the  Pharisees  He  has  no  fear  of  Tlcrod  or  tlu  inselves. 
Tho  wicked,  cowardly  by  nature,  ever  prefer  crovhcd  ways. 


(JHAP.  XIII.]  ON    ST.    LUKE.  ^1 

Our  Lord  has  less  regard  to  the  man  than  to  the  prince. 

Cast  out.     His  work  was  full  of  Divine  benevolence  to  the  wretched. 

He  alludes  to  no  doctrine,  as  \h.ej  could  not  gainsay  His  miracles. 

"  Plot  on  vnth  thy  wiles,  I  also  have  plans." 

Devils.     Luke  iv.  2.     See  Notes. 

Do  cures.     "I  injure  no  one,  am  ever  doing  good." 

"  I  shall  not  long  weary  him  by  My  presence,  but  soon  depart." 

Contrast  Herod's  snares  and  malice  with  Christ's  mercy. 

To  day.     Until  His  woi"k  was  finished  He  was  immortal. 

The  same  trusting  faith  is  "  not  afraid  of  evil  tidings."     Psa.  cxii.  7. 

The  Jiairs  of  the  head,  and  believers'  days,  are  numbered. 

Life,  death,  things  present,  things  to  come  are  theirs.     1.  Cor.  iii.  22. 

Third  day.     "Fearless  and  undisturbed,  I  shall  finish  My  work." 

A  minister  needs  knowledge,  fidelity,  courage,  hmnility. 

Perfected.     Gn-.  am  perfected.     "  I  end  my  course ;  "  fulfilled  soon  at 

Jerusalem. 
"  If  Herod  should  kill  Me  he  will  not  surprise  Me." 
It  aids  ns  in  our  duty  to  be  above   the   fear  of  death.     Dan.  iii.  18; 

Acts  XXV.  11. 
"I  have  a  baptism,  and  am  straitened  until,"  &e.     Luke  xii.  50. 
••  My  meat  is  to  do  the  will  of  Him  that  sent  Me."     John  iv.  3i. 
"  I  have  glorified  Thee  on  the  earth  ;  I  have  finished,"  &c.   John  xvii.  4. 
"By  one  offering  He  perfected,  for  ever,  the  sanctified."     Heb.  x.  14. 


aA(jT6(ct. — Crafty,  sly  fellow.  aAMTrcKi'^eif — to  play  the  fox.  A  metaphor  implying 
resemblanoe  between  the  objects  to  which  the  word  is  applied.  Compare  Kvve<;,  Phil  iii. 
2  ;  KvKoi,  Matt.  x.  IG;  oifisr.^,  Matt,  sxiii.  33.  Wishing  Jesus  to  remove  out  of  his  territory, 
Herod  employs  a  skatasem,  by  sending  persons,  under  the  garb  of  friendship,  who 
pretend  anxiety  for  the  Saviour's  safety.  W.  iC-  W. 

"  Go  ye,,  and  tell  that  fox."  Our  Lord  does  not  call  him  lion,  wolf,  or  hear,  as  tlio 
prophets  often  called  wiclced  princes.  "  Tell  him  from  me,"  saith  Jesus,  "  that  my  times 
are  set  in  the  eternal  counsels  of  God,  and  when  my  prefixed  time  is  accomplished  for 
my  labour  and  sufferings.  I  shall,  in  spite  of  all  the  opposition  of  earth  and  hell,  be 
perfected  :  i.e.  be  consecrated  to  my  priestly  office,  by  dying  a  sacrifice  for  the  sins  of 
the  world."  (See  Bishop  Hall ) 

Jesus  did  not  feol  Himself  bound  to  acl;nowledgo  Herod  as  His  governor.  At  least. 
He  scrupulously  maintained  decorum  towards  the  rulers.  This  word,  in  reality,  is  only 
aimed  at  themselves.  Olshaiiseti,  Sticr.  (^apto-atoi.— Under  the  name  of  Herod,  the 
Pharisees  alone  ai-e  aimed  at.  since  the  threat  came  really  from  them.  Olshausr.n,  Sticr, 
Ebrard,  Oosterzee,  Alexander.  Collusion  between  them  and  courtiers.  Rigijcnhach. 
Herod  stirred  up  the  Jews.  Alford,  Major,  Bengel.  W.  d-  \V.,  Brown.  «irii€«<i.— awo. 
Tischendorf,  Alford,  Cod.  Sinai.  Conticio.  Vulgate.  Perficio.,  X  use  dispatch  in  per- 
forming.    I  am  urgent,  inaamucli  us  my  time  ia  short.  Major,     (r/jfuepov. — He  said  tliii 


32  SUGGESTIVE    COMMENTAEY  [CHAP.  XIH. 

in  Novem'ber,  and  sofEered  the  nest  April.  ElsUy.  rpCrri. — "  TJiree  days,"  a  figure  of  His 
thi-ee  year's  ministry.  Sepp.  Three  actual  days.  Alford,  Meyer.  Each  day  1000  years, 
2.  Peter  lii.  8,  L.H.V.D.  UntU  His  work  was  perfected  by  death.  Lichtenstein,  Stier, 
Andrews.  Go  without  haste  or  constraint.  Schleiennacher.  Three  days  before  crucifixion. 
Meyer.    Euripides  uses  three  as  proverbial.  Major. 

TeAeioOfxat. — I  reach  the  goal,  i.e.  censummation.  Grotiug.  I  complete.  Oosterzee. 
Reach  the  priestly  office.  Elsley.  One  of  the  deepest  sayings  of  the  Lord,  glancing  at 
His  divine  work :  brought  to  My  end, — die.  Wetsteiyi.  I  shall  finish  these  -works. Kuinoel. 
Consummor.  Syr.  and  Vulg.  Present  passive.  ElUcott.  Present  middle.  Meyer.  The 
passion  on  the  cross.  Cyril  Alex, 


33.  Nevertheless  I  must  walk  to  day,  and  to  morroic,  and  the  Aaj  following :  for  it 
cannot  be  that  a  prophet  perish  out  of  Jerusalem. 

"Walk.     Quietly,  but  itntiringlj',  the  Lord  presses  to  the  goal. 
"  No  one  can  hinder  Me  in  his  impotent  rage." 
Successive  steps  show  calm  deliberateness  in  His  course. 
"  Our  life  hid  with  Chi-ist,"  is  safe  while  the  Church  needs  it. 
Threats  of  men  nothing,  while  God  binds  their  hands. 
Believers  are  immortal  until  their  work  is  done. 
"Witnesses  not  slain  until  their  testimony  is  finished. 
Jesus  contkasted  with  H!eeod* 

1.  Steadfast  courage  with  wretched  cowardice. 

2.  Heavenly  simplicity  with  grovelling  craft. 

3.  Iron  resolution  with  painful  indecision. 

4.  Calm  assurance  of  certain  knowledge  with  impotent  threats  of  wavering 

ignorance. 
To  day.     Sjinbol  of  the  entire  ministry  of  om-  Lord. 
To  mori'ow.     Shows  the  rapid  march  of  His  shortening  career. 
It  cannot  be.  A  most  terribly  scathing  sentence  against  the  Sanhedrim. 
HitL(;rto,  the  prophets  ;  soon,  they  would  murder  the  Messiah. 
Prophet.     Luke  i.  70.     Character  and  duties.     Sec  Notes. 
Perish.     Saints  and  prophets  ever  slandered  before  being  put  to  death. 
Jerusalem.     Luke  ii.  25.     No  sacrifice  was  to  bo  offered  except  in  the 

Temple. 
It  was  the  centre  of  national  and  religious  life. 
Also  the  great  altar,  on  which  the  saints  were  victims  ! 
JcHus  retires,  but  not  because  Herod  compels  Him. 
"  Go  tell  Herod,  I  neither  fly  from,  nor  fear  him." 
A  sciithing  satire  upon  the  bloody  city. 


CHAP.    SIII.]  OX    ST.   LTTKE.  33 

■tropevea-Bai  as  elvat,  to  live,  SO  7ropeue<r9ai,  going  away,  in  the  sense  of  dying.  Dying, 
and  not  walking,  Luke  xxiii.  22.  JRearce,  Major.  Set — epyd^ecdai  or  its  equivalent  has 
duubtless  been  lost  from  the  Greek.  Wukejield,  Major.  'lcpovaa\rjij.. — Not  literally 
True  of  a  majority,  but  John  died  in  Machaerus,  in  the  land  ofMoab.  Olshausen.  An 
"exception."  Euthymiiifi,  Heyne.    The  great  prophet,  foretold  by  Moses.  Barradius. 

Jernsalem  had  as  it  were  an  exclusive  claim  to  the  guilt  and  infamy  of  murdering 
the  Prophets  of  God.  The  design  of  our  Saviour,  by  this  observation,  seems  to  be  to  dis- 
play the  wickedness  of  this  city.  But  many  eminent  critics  refer  this  to  the  right  which 
the  Sanhedrim  alone  had  to  punish  a  person  as  a  false  prophet.    Yalpy,  Drusius,  So. 


&4.  0  Jerusalem,  Jerusalem,  wJiieh  IcUlest  the  prophets,  and  stonest  them,  that  are 
sent  unto  thee  ;  how  often  would  I  have  gathered  thy  children  together,  as  a  hen 
doth  gather  her  Itrood  under  her  icings,  and  ye  would  not  ! 

Jerusalem,  was  at  once  the  mother  and  the  altar  of  saints. 

To  fill  up  the  measure  of  her  guilt  she  must  crucify  the  Saviour. 

She  was  the  representative  of  the  life  and  of  the  honor  of  the  Fathers. 

The  glory  of  the  youth  and  the  hope  of  the  nation. 

Neither  Matthew,  Mark,  nor  Luke  allude  to  His  being  there  until  just 

before  dying. 
How   often  ?     Goodness   of  God,    only   equalled   by   the   obduracy   of 

sinners. 
"  As  I  live,  I  have  no  pleasure  in  the  death  of,"  &c.     Ezek.  xxxiii.  11. 
A  call  to  Jerusalem  is  a  call  to  every  sinner. 
1.  Loving  care  watching  over  it.     2.  Enmity  prevailing  in  it.     3.  Pity 

mourning  over  it.     4.  Retribution  coming  upon  it.     5.  A  ray  of  light 

breaking  over  Jerusalem. 
Would  I.     Gr.  Have  Iivished. 

He  was  willing  to  save,  but  they  were  not  willing  to  be  saved. 
They  loved  their  sins  above  their  Redeemer  or  their  salvation. 
Infinite  wisdom  and  love  had  exhausted  all  means  deemed  proper.     Isa. 

V.  4. 
He    might    have   used    stronger   means ;    Jehovah   deemed    the    Gosjiel 

enough. 
His  benevolence  even  now  glows  towards  His  infatuated  enemies. 
Children.     To  the  laothev  Justice,  to  the  children  rnerci/. 
Hen ;    sees  the  eagle  threatening  in  the  sky,  and  seeks  to  gather  her 

young. 
Jesus  sees  Rome's  gathering  storm  and  yearns  to  rescue  the  exposed. 
Jehovah  had  ever  been  gathering  His  saints.     Deut.  xxxii.  11. 
Brood.     Parent  birds  oft  peril  life,  in  snow  or  flame,  for  their  young. 


84  SUGGESTIVE    COMMENTARY  [CHAP,  XIII. 

Wing's.    A  tender  expression  of  maternal  love. 

The  wings  of  clierubiin,  overshadowing  the  mercy  seat.     Ex.  xsv.  20. 

Healing  as  well  as  safety,  under  Christ's  wings.     Mai.  iv.  2. 

The  sinner's  inlicrited  guilt,  becomes  his  own,  by  personal  sins, 

Seciirity  alone  found  imder  the  shadow  of  His  wings.    Ruth  ii.  12. 

"  He  shall  cover  thee,  and  under  His  wings  shalt  thou  trust."    Ps.xci.4. 

"Would,  not.     The  Talmud  veil  still  hangs  over  their  eyes. 

"  Ye  will  not  come  unto  Me,  that  ye  might  have  life."     John  v.  40. 

"  Nothing  doth  burn  in  hell,  but  our  will."  Bernard. 

Equally  true  nothing  reigns  in  heaven  but  the  ivill. 

In  the  will  are  waters  of  salvation,  and  in  it  are  waters  of  bitterness. 

When  the  will  is  turned,  the  soul  is  saved. 

A  man  may  lose  the  good  things  of  this  life  against  his  will,  but  if  ho 

lose  eternal  life,  he  does  so  with  his  own  consent.  Augustine. 
It  is  a  more  difficult  work  to  reconcile  men  to  God,  than  to  reconcile 

God  to  men. 
Nevertheless  Jesus  did  then,  and  ever  wiU,  gather  His  own. 


'Icpovcra\rjfji. — 34  and  35  introdneed  from  Matt.  Major,  De  Wette,  Neander.  Twice 
uttered.  Slier.  Once  in  Matt,  xxiii.  37.  Ebrard,  Lange.  Meyer.  Onco  as  in  Luke  xiii.  34. 
OUhausen,  Oosterzee.  In  chronological  order,  Alford.  riQi\-r]<Ta. — Almighty  grace 
Impotent  before  the  hardness  of  unbelief.  Olshauscn.  Note, — saving  grace  is  irresistible, 
"  Thy  people  Khali  bo  villiny  in  the  day  of  thy  power,"  Tsa.  ex.  3.  Omnipotence  of  grace 
abundantly  taught  in  Scripture,  Phil.  ii.  13;  Dcut.  xxs.  6;  Eph.  ii.  5.  A\Tiat  could  have 
been  done  more  ?  Isa.  V.  4.  Ans.— Nothing,  consistent  with  His  plans  of  mercy.  Res- 
pojtsihility  of  the  loss,  attaches  to  tlie  soul  alone. 


85.  Behold,  your  house  is  left  unto  you  desolate:  and  verily  I  say  unto  you,  Ye  shall 
!'/)t  see  me,  until  the  time  come  when  ye  slutll  say.  Blessed  is  he  that  cometk  in  thf  nana 
of  the  Lord. 

Your  house.     The  temple,  Luke  i.  9,  the  centre  of  all  (heir  hopes. 
Ho  who  spake  against  it,  was  as  though  he  blasphemed  God. 
Stephen's  liint,  that  its  glory  would  pass,  incurred  a  martyr's  deatn. 
"  Destroy  this  temple,"  the  heaviest  charge  against  Him,  on  His  trial. 
Malignantly  they  Hung  it  in  His  face  on  the  cross.     Matt,  xxvii.  40 
Desolate.      Luke   xix.  43-44.      History   of  Temple  and   city  niincil. 

Sc(!  Notes. 
The  T(!niplo  desolate,  brought  down  the  Sanhedrim. 
Priestly  dominion  of  Pharisee  and  ycribc,  passed  away  for  over. 


CUAP.  Xjn.]  ON   ST.    LUKE.  35 

A  soul  ahandoned  by  tnitli  and  God,  a  friglitful  desert. 

God  at  last  wearied,  reluctantly  blots  out  the  nation's  glory. 

The  nation,  the  priesthood,  the  sacrifices,  the  temple,  and  the  ciiy  all 

testify  to  the  accomplishment  of  the  Saviour's  prediction. 
"  City  made  a  heap,  a  defenced  city,  a  ruin."     Isa.  xxv.  2  ;  xxvi.  .5. 
Shall  not  see.     Christ  bids  sad  farewell  to  the  unbelieving  nation  and 

their  temple. 
"Until,    "  He  come  in  the  clouds,  and  eveiy  eye  shall  see  Him."     Eev. 

i.7. 
Then  they  who  pierced  Him,   will  gladly  bow  the  knee    before    Him. 

Eom.  xiv.  11. 
"Workers  of  iniquity,  under  His  wrath,  will  cry,  "  Lord,  Lord."     Matt. 

vii.  22. 
Shall  say.     Yo  will  then  acknowledge  me  to  have  been  the  Messiah. 
Ye,  the  righteous,  who  will  gladly  welcome  My  return. 
Blessed,  "  is  the  Iving  that  cometh  in  the  name  of  the  Lord."     John 

xii.  13. 
High  Pnests  will  gladly  in  place  of  children  then  cry  Hosanna !      Matt. 

xxi.  15. 
Cometh.     The  idea  of  Christ's  speedy  return,  runs  through  the  N.  T. 
"And  to  wait  for  His  S.on  from  heaven."     1.  Thess.  i.  10. 
"  "We  beseech  you,  brethren,  by  the  coming  of  our  Lord,"  &g.     2.  Thess. 

ii.  2. 
"  Looking  for  that  blessed  hope,  and  glorious  a.ppcaring,"  &c.     Tit.  ii.  13. 
"  We  which  are  alive  and  remain  unto  the  coming  of  the  Lord."  1.  Thess. 

iv.  15. 
"Even  so.  Lord  Jesus,  come  quickly."     Eev.  xxii.  20. 


a/iTji' — cancelled,  Ti'sc/ieTKio?;/' and  others.  Denunciations  of  Lnko  no  severer  than 
in  Matt.  Bengel.  cprjuios. — From  Matt.  Oosterzce ;  cancelled.  Tuchendorf,  Scholz, 
Lnchmann.  av — cancelled.  Tixhendorf,  Oosterzec.  eiiAoyijueVo^. — Passover  salutations. 
Erasmus,  Wieseler.  The  conversion  of  the  Jews  (Cocceius)  maj  or  not  be  inferred. 
Liphtfoot.  Triuinpl;ant  entrance  into  Jerusalem.  Grotius,  Langc.  Destruction  of 
Jerusalem.  Pearce,  Wotstein.  His  coming  in  judgment.  O'.sltausen.  His  first  advent. 
Meyer  ;  second,  TlGV.  i.  7.  Rule.  (px6iJ.evo?,  speedily,  runs  through  the  whole  of  the  N.T. 
Olshausen.    The  great  Hallel  was  Psa.  cxviii,  sung  at  Passover.  Doddrhltje. 

cpTjuos  dp.iji'  Se — omitted.  Cod.  Sinai,  ore  is  regularly  used  with  the  indicative, 
describing  an  a-ctual  event,  usually  of  time  past,  bat  sometimes  of  the  future.  This  is 
the  only  instance  where  ore  is  joined  with  the  subjunctive  mood.  Webster's  Syntax. 


36  SUGGE3TIYE   COMMEISTTAEY  [CHAP.   XtT. 


CHAPTER    XI Y. 

1.  AXD  it  came  to  pass,  as  he  icent  into  the  liouse  of  one  of  the  chief  Pharisees  to 
eat  bread  on  the  sabbath,  that  they  watched  him. 

Went.     Gr.  whoi  He  had  come.     The  Lord  declined   no   opportunity  of 

healing  or  teaching. 
Though  He  knew  their  malice  He  condescended  to  become  their  guest. 
Ever  ready  to  feed  them  with  the  Bread  of  Life  aud  with  the  instruction 

of  His  divine  works.   Cyril. 
House.     Luke  i.  40.     See  Notes. 

Houses  for  public  use  were  very  rare  then  as  now  in  the  East. 
Chief.     Gr.  one  of  the  rulers  who  was  a  Pharisee. 

All  the  rulers  were  by  no  means  of  the  sect  of  the  Pharisees.     John  vii.  48. 
Rank,  office,  influence,  increase  moral  responsibility. 
Pharisees.     Luke  v.  17  ;  vi.  2.     See  Notes. 
After  His  severe  denunciation  He  readily  accepts  the  invitation. 
Contrast  with  their  malignity,  truth  in  simplicity  and  love. 
Eat  bread.     A  phrase  frequently  used  for  a  sumptuous  feast.     2  Sam. 

ix.  v. 
Luke  loves  to  show  Christ's  pure  humaniiij  in  social  life. 
Sabbath.     Tlie  Jews  spread  better  tables  on  this  day. 
With  all  their  sanctimoniousness  their  rlolons  feasts  broke  the  sabbath. 
Tlie  religion  of  some  professors  confined  to  sabbath  feasting. 
Our  Saviour  did  not  decline  the  society  of  despised  publicans. 
Nor  did  He  refuse  the  hospitality  of  envious  Pharisees. 
Moses  and  Jethro,  on  the  sabbath,  ate  bread  before  (!od. 
Jesus  selected  it  as  the  time  for  works  of  mercy.     Mark  i.  21  ;  Luke  vi.  0 ; 

John  ix.  14. 
Watched.     During  sabbath  meals,  sabbath  journies,  sabbath  duties. 
We  are  watched  by  jealous  eyes  when  least  expecting  it. 
Others  had  warned  Him,  pretending  friendly  interest.     Luke  xiii.  31. 
These  Pharisees,  like  the  fowler,  were  silcuf,  in  laying  their  snares. 
Luke  notes  tlieir  treacherous  violation  of  the  laws  of  hosjjitality. 
Tlic  sabbath  of  the  soul  is  i)rofaned  by  crafty  and  wicked  thoughts. 
By  our  Lord  going  into  the  company  of  Pharisees  and  eating  bread  we 

arc    taught : — 1st.  An    example   of    forbearance    aud    kindness    to 

enemies.     2ud.  Au  assurance  of  His  interest  and  sympathy  in  our 


CHAP.  XrV.]  ON    ST.    LUKE.  87 

daily  life  and  wants.     Srd.  That  His  presence  should  oonsecralc 

every  meal,  and  every  -word  and  action. 
We  have  a  lesson  of  His  great  humility — the   Creator  a  guest  of  the 

creature. 
AVc  have  a  lesson  of  His  patience  and  boundless  love— a  guest  of  a 

Pharisee. 
We  have  a  lesson  of  the  reality  of  His  human  nature — He  ate  bread. 
We  have  a  lesson  of  His  constant  goodness — He  healed  the  dropsical 

man. 
The  Pharisees  xvatchcd  Him  :  1st.  If  he  did  not  heal  the  man  it  would 

show  He  feared  them,  and  would  make  the  people  doubt  either  His 

power  or  His  love.   2nd.  If  He  healed.  He  would  be  open  to  a  charge 

of  sabbath  breaking. 
They  were  a  type  of  the  nation,  and  of  multitudes  of  people  since  and 

now. 
Watching  for  Christ,  with   evil    intention,  hardened  their  hearts  and 

blinded  their  spiiitual  perceptions. 
Those  who  go  to  God's  Word  only  to  seek  contradictions,  or  to  defame 

truth,  reap  the  reward  of  their  intentions,  and  are  confiitned  in 

their  wickedness. 
The  world  takes  note  of  all  that  good  men  do  and  say. 
Therefore,  the  statue  that  is  to  stand  upon  a  pedestal  must  be  larger 

than  life. 
They  tcatchcd  Him.    If  we  watch  Christ  also,  we  see  how  exalted  piety 

instructs  the  worldly-minded. 

1.  He  condescends  to  accept  in  friendly  spirit  the  invitation  that  ap- 

peared to  be  friendly. 

2.  He  explains  and  defends  the  right  iise  of  the  sabbath. 

3.  He  rebukes  pride  by  inculcating  humility. 

4.  He  unfolds  to  those  around  Him,  the  natm-e  of  true  humility. 

5.  From  hiunility  as  His  subject  in  the  presence  of  the  proud.  He  pro- 

ceeds to  speak  of  hospitality  in  the   presence  of  the   selfish. 
G.  Our  Lord  distinguishes  between  the  hospitality  of  ostentation  and  the 
hospitality  of  true  benevolence. 

7.  He  deduces  His  instruction  from  passing  events  osr  from  surroimding 

objects. 

8.  Seated  at  the  supper,  He   utters  to   His  host  and    the  guests  th" 

parable  of  the  Great  Supper. 
Inns  and  places  of  refreshment  for  strangers  were  far  from  common  in 
the  East ;  this  rendered  hospitality  a  duty.     The  office  of  inviting 
gkangers  to  take  food  often  devolved  on  the  chief  man  in  each 


88  SUGGESTIVE    COMMENTARY  [cHAP.  XIV. 

village  or  town.  Orientals  are  very  hospitable,  and  the  desire  to 
converse  with  travellers  and  weU-informed  strangers  makes  them 
eager  to  obtain  society. 


"  Chief  Pharisees."  OfBcial  distinction.  Andrews.  Mag'stratos  frequently  were  not 
Pharisees,  allhougli  Hillel,  Gamaliel,  Schammai,  were.  The  host,  a  member  of  the  San- 
hedrim. Grotius,  Kuinoel.    A  niler  of  the  synagogue.  De  Wctte. 

"Eat  bread."  Jews  often  feasted  with  hilarity  on  the  Sahbath.  Christ,  by  this 
visit,  improved  an  opportunity  of  doing  good,  without  in  the  least  approring  the  desecra- 
tion of  holy  time.  Lightfoot.  Certainly  not  of  Sabbath  hilarity.  Jewish  feast  compared 
to  Bacchanalian  festivity,  by  Plutarch,  Wctsteiri.  Jews'  excesses  and  riotings  noted  by 
Augustine  on  Psa.  xci.  1 :  same  as  Matt.  xxU.  2-14.  McKnight. 


2.  And,  hehold,  there  was  a  certain  man  before  him  which  had  the  dropsy. 

Behold.     Indicates  surprise  that  such  a  diseased  guest  was  present. 
Oriental  vanity  is  flattered  at  a  feast,  having  gazing  crowds  present. 
Our  Lord  sends  him  away,  the  moment  he  is  cm-ed. 

Before  him.     Doubtless  afraid  of  asking  aid,  because  of  the  Pharisees. 
Though  in  the  presence  of  all,  he  is  spoken  of  as  before  Christ  alone. 
He  evidently  regarded  the  Lord  as  the  source  of  healing,  and  Jesus  saw 

him  with  that  pai'ticular  regard  He  has  for  every  sinner  separately. 
Our  misery  need  only  be  brought  to  Christ,  to  excite  His  mercy. 
Dropsy.     An  unnatura-1  collection  of  water  in  any  part  of  the  body, 
accompanied  with  burning  thirst,  which  is  only  increased  by  efforts 
to  gratify  it. 
This  disease  a  striking  type  of  sin  in  general. 

Indulgence  of  lusts  of  body  or  mind  torments  with  thirst  of  more. 
Yet  every  attempt  to  obtain  gratification  only  increases  the  evil. 
Especially  true  of  the  sins  of  avarice,  sensuality,  and  ambition. 
Avarice  is  not  cured  by  all  a  num  can  obtain,  but  is  increased  by  each 

fresh  gain. 
In  senmality  the  appetite  is  whclted  by  every  act  of  indulgence,  and  is 

the  further  from  satisfaction  the  more  iudulgod. 
In  ambition  the  striving  for  pre-eminence  is  followed  by  disappointment 

as  soon  as  the  desire  is  obtained. 
Christ  aloue  can  cure  the  disease  of  sin  in  all  Hk  form.';. 
"lie  tliat  cometh  to  me  shall  never  hunger,  and  ho  that  bolieveth  on  uio 
Bhull  never  thirst."     John  vi.  i>5. 


OHAP.    XIV.]  ON   ST.    LTTEE,  39 

^'- Behold,"  &c.  Perhaps  placed  there  hy  the  Pliarisees,  with  evil  design.  Sticr, 
Oosterzee.  '■^Dropsy:''  He  would  sciireely  enter  a  private  house  without  permission. 
Trench.  Oriental  manners  do  not  condemn  the  crowd,  nor  tent-life  secure  seclusian. 
Owing  to  want  of  physicians,  the  diseased  press  themselves  upon  the  host,  in  a  mau- 
jier  that  astonishes  a  stranger.  Chardin. 


3.  And  Jesus  answering  spake  imto  the  laicyers  and  Pharisees,  saying.  Is  it  law- 
ful to  heal  on  the  sabbath  day  t 

Answering.      Their    thoughts    evidence    of    His    omniscience.      Matt. 
xxii.  1  ;  Luke  v.  22  ;  Mark  xiv.  48. 

In  so  doing  He  showed  Himself  to  be  God,  and  prepared  the  way  for  the 
manifestation  of  His  divine  power  in  healing  the  man. 

The  angel  answered  tlie /ear  of  the  woman.     Matt,  xxviii.  5. 

The  high  priest  answered  the  silence  of  Christ.     Matt.  xxvi.  C3. 

Christ  answered  their  deed.     Mark  xiv.  48. 

Here  tlieir  malicious  schemes  hidden  in  their  hearts. 

He  answered  their  looks  of  craft  and  cruelty  of  spirit  towards  the  unfor- 
tunate man. 

They  probably  placed  him  there  with  treacherous  intent. 

The  last  degree  of  depravity  is  reached,  when  men  take  pleasure  in  tempt- 
ing others  to  sin. 

He  answers  deeds  tioio  by  providential  love  or  vengeance. 

He  works  no  miracle  until  they  feel  their  designs  penetrated. 

The  man  himself  was  ignorant  of  their  base  intentions. 

Lavryers.     Luke  vii.  30.     Who,  nevertheless  did  not  understand  the  law 
of  the  Sabbath. 

Doubtless  dogging  His  steps  for  proofs  to  be  used  against  Him. 

Lawful.     To  heal  on  the  sabbath  dav,  or  not  ? 

He  was  often  accused  of  healing  on  the  sabbath  day. 

It  is  not  out  of  ignorance  but  charity  that  Christ  asks  this  question. 

Not  to  do  good,  having  the  power,  is  to  do  evil. 

The  mere  proposal  of  such  a  question  puts  gainsayers  to  silence. 

They  would  not  say,  "  Yea,''''  for  tlicy  envied  Him  a  prophet's  reputation. 

Nor,  "  Nay,''''  because  that  was  against  their  own  conscience. 

Cur  Saviour  treated  Pharisees  as  finally  hardened  against  the  truth. 

The  invitation  accepted  in  love,  hardly  given  in  good  faith. 

Those  unjustly  interpreting  law  here,  will  meet  the  responsibility  hero^ 
after. 

You  grudge  that  I  should  deliver  one  from  water  killiug  him. 


40  SUGGESTIVE    COMMENTARY  [cHAP.  XIV. 

Yet  you  make  no  scruple  in  siipplying  a  beast  in  need  of  Avater. 

He  tells  tliem  that  those  who  blamed  Him  for  heahng,  were  yet  ready 
enoi;gh  to  do  servile  work  on  the  Sabbath  day,  merely  for  the  pre- 
servation of  their  i^roperty. 

This  condemned  them  when  they  said  that  His  miracle  of  mercy  was  a 
violation  of  the  letter  of  their  law. 

The  bare  letter  might  be  broken  for  an  object  of  charity  or  mercy 
without  violating  the  sinrit  of  the  commandment. 


aTTOKpiSeU  is  frequently  used  with  reference  to  Becret  reasoning  as  an  action  exprea- 
Eive  of  sentiment,  Luke  v.  22  ;  rii.  40 ;  xxii.  51 ;  Matt.  xi.  25.  W.  &  W.  Oepantvcrai  -^  So. 
— Tisekendorf,  Lachmann,  Oostcrzce. 


4.  And  they  lield  their  peace.    And  he  took  him,  and  lieaUd  him,  and  let  him  qo  ; 

Held  their  peace.     Although  silenced,  their  hearts  were  iinchanged  : 

enmity  to  Christ  not  to  be  removed  by  reasoning  merely. 
Had  they  said  "Yes,"  it  would  have    sanctioned  His  mii'acles,  and 

oi^posed  their  glosses  on' the  Sabbatic  law. 
Had  they  said  "  No,"  it  would  have  laid  them  open  to  the  charge  of 

inconsistency  and  uncharitableness. 
Not  quite  so  lost  to  decency  as  to  condemn  doing  good  on  the  Sabbath. 
Tmth  that  docs  not  win,  generally  exasperates. 
Before  they  were  silenced  through  subtlety,  now  through  shame. 
"Unable  to  maintain,  but  too  proud  to  acknowledge,  their  error. 
There  was  meanness,  as  well  as  ohstiuacii,  in  their  conduct. 
Took  liim.     Our  Lord  is  often  said  to  have  touched  or  laid  haiids  on 

those  He  healed. 
Teaches  us  Ho  does  not  despise  or  shrink  from  any  one  however  foul  or 

loathsome  his  sins. 
H-is  mercy  could  not  bo  bound  by  their  envy,  nor  intimidated  by  their 

threats. 
Healed.     By  one  single  act  of  Ills  omnipotent  will. 
"  lie  is  able  to  save  to  tlic  uttermost  all  who  come  unto  God  by  Him." 
Let  him  go.     Dismissed  him  to  his  home,  ciuxd  in  body  and  blessed 

iu  soul. 
In  this  miracle  we  have  a  picture  of  tbo  Lord's  mercy  to  man. 
lie  is  contiinially  dealing  thus  with  siniKSTS — 
1.  Ho  lays  His  bunds  upon  them  and  moves  them  to  repentance. 


CHAP.  XIV.]  ON    ST.    LUKE.  41 

2.  He  heals  and  pardons,  strengthens  and  forgives. 

3.  He  grants  His  Spirit  for  perseverance  in  the  ways  of  holiness. 

"We  have  also  an  example  for  our  imitation,  if  we  would  be  healed  of  sin — 

1.  To  stand  before  Christ,  having  come  to  Him  with  fiill  confidence  in 

His  power  and  willingness  to  save  us. 

2.  To  come  to  Him  on  the  Sahhath,  resting,  that  is,  from  all  omr  own 

works. 

3.  When  we  so  come,  to  be  assured  He  will  lay  His  hand  upon  us,  release 

us  from  our  sins,  and  bid  us  go  in  peace. 


€n-iAa/3o/x6i'05. — Laid  hold  on  him,  embraced  him.  Major, 


6.  And  answered  them,  saying,  Wliich  of  you  shall  have  an  ass  or  an  ox  fallen  into  a 
pit,  and  will  not  straightway  pull  him  out  on  the  sabbath  day  ? 

Answered.    In  meekness  and  love,  He  instructs,  without  insulting. 

Silent,  but  fierce  thoughts  are  words  in  the  ear  of  God. 

His  speech  was  with  grace,  seasoned  with  salt.     Col.  iv.  6. 

A  Hebraism,  in  which  there  is  a  response  to  the  silent  feeling. 

Ox.     They  willingly  violate  the  Sabbath,  for  an  ox. 

They  could  bestow  thoughts  on  their  cattle,  but  were  indifferent  to  the 

wants  of  their  brethren. 
The  Lord  ccnsm-ed  by  these  same  hypocrites,  for  healing  the  sick. 
"Doth  God  take  care  for  oxen? — for  our  sakes  this  is  written."     1.  Cor* 

ix.  9,  10. 
Straightway.     Humanity  to  animals,  required  by  the  Lord. 
Works  of  mercy  do  not  include  Simday  trading,  dinners  and  excursions. 
SerA^ants,  engineers,  coachmen,  and  porters  have  souls. 
Our  Lord's  conduct  on  this  occasion  manifested  His  wisdom,  power,  and 

goodness. 
Wisdojn,  in  answering  the  secret  thoughts  of  men's  hearts. 
Power,  in  healing  the  sickness  of  the  man  who  stood  before  Him. 
Goodness,  not  only  in  the  miracle  but  in  His  forbearance  towards  tho?o 

watching  to  entrap  and  accuse  Him.  Denton. 
The  Christian  Sabbath. 
It  admits  of  works  of  piety,  charity,  and  necessity. 
It  is  God's  sacred  enclosure. 
It  is  the  sanctifying  portion  of  the  week. 
Though  belonging  to  God  it  is  lent  to  man. 


42  SUGGESTIVE  COMMSNTAEY  [CHAP.  XIV. 

It  is  a  gift  wliicla  gratitude  expends  in  the  service  of  the  Giver. 

It  is  the  first  day  of  the  world's  history. 

It  is  one  day  younger  than  man  himself. 

It  ranks  in  the  higher  Table  of  the  Law. 

It  is  placed  as  the  middle  command,  to  unite  man  to  God. 

It  is  part  of  the  moral  law  and  therefore  perpetual. 

"When  the  sabbath  was  cast  aside  : 

1.  The  house  of  God  was  turned  into  a  stable. 

2.  The  Bible  was  paraded  through  the  streets  on  an  ass. 

3.  And  then  was  consumed  u^Don  a  bonfire. 
It  is  a  rest  for  cattle  as  well  as  for  man. 

The  sabbath  is  necessary  for  the  body,  the  viind,  and  the  soiil. 

He  who  seeks  to  desecrate  the  sabbath  is  an  enemy  to  God  and  a  foe  tc 

man. 
Man  is  born  for  eternity  as  well  as  for  time. 

It  is  necessary  that  he  should  be  instructed  in  the  language  of  eternity. 
The  Lord's  day  is  the  pi'eparation  period. 
It  preserves  in  the  world  the  worship  of  the  one  true  God. 
To  banish  the  Christian  sabbath  is  to  banish  the  Christian  religion. 
Take  away  the  Lord's  day  and  ignorance  and  crime  prevail. 
Take  away  the  sabbath  and  a  million  of  children  would  remain  untaught. 
The  sabbath,  like  the  earth,  is  the  Lord's,  and  so  ought  to  be  "  the  ful- 
ness thereof." 
Eendcr  therefore  to  Cajsar  the  things  that  are  Caesar's,  and  Lo  God  the 

things  that  are  God's ;  and  give  not  to  Cajsar  that  which  belongs  to 

God,  nor  to  God  that  which  pertains  to  Caasar. 
Nothing  is  lost  by  serving  God,  nothing  is  gained  by  defrauding  Him. 
A  little  damaged  com  may  spoil  the  contents  of  a  whole  granary. 
Bo  temperate  in  all  things  ;  add  not  for  selfishness  the  night  to  the  day, 

nor  the  sabbath  to  the  week. 
Jewish  and  Christian  sabbaths  are  the  morning  and  evening  services 

to  God. 
The  commandment  that  relates  to  the   sabbath  is  blended  with  nine 

others,  all  of  perpetual  obligation. 
The  command  to  reverence  the  Sabbath  day  was  wi-ittcn  by  the  finger  of 

God;  was  written  on  tables  of  stone  and  laid  up  in  the  ark. 
Tlic  other  precepts  were  written  by  the  hand  of  Moses. 
They  were  written  on  less  endurable  niatcriaks,  and  laid  up  by  the  side 

of  the  ark. 
The  sabbath  was  0710  of   the   seven   commandments   enforced  by  the 

penalty  of  death. 


CUAP.  XrV.]  ON    ST.    LUKE.  43 

The  observance  of  the  sabbath  is  based  upon  reasons  -which  embrace  tho 

■whole  earth. 
The  clay  is  changed  but  the  worship  of  God  is  preserved. 
The  sabbath  was  from  the  beginning  of  time,  for  many  nations  regarded 

the  seventh  day  as  holy  who  could  not  have  had  their  knowledge 

from  Mos«s. 
It  is  tho  means  appointed  by  God  of  imparting  rehgious  instruction  to 

tlie  great  mass  of  mankind. 
The  sabbath  does  not  enjoin  the  seventh  day  of  the  week,  but  the  seventh 

part  of  our  time. 
The  sabbath  was  man's  first  day  and  God's  seventh. 
Neither  morning  nor  evening  is  mentioned  in  relation  to  the  seventh  day, 

thus  showing  it  to  be  a  symbol  of  the  eternal  sabbath. 
Its  holy  origin  is  seen  in  the  holy  character  of  its  observers. 
Therefore  a  voice  from  heaven  says,  Eemember  to  keep  holy  the  sabbaib 

day. 
It  is  called  by  the  Jews — the  Day  of  Light. 
It  is  called  by  the  Africans — the  Day  of  Silence. 
It  is  called  by  the  Cree  Indians- -the  Praying  Day. 
It  is  called  by  the  Early  Christians — the  Queen  of  Days. 
A  man  seventy  years  of  age  has  had  ten  j^ears  of  sabbaths. 
The  Christian's  sabbath  is  a  path  that  leads  to  the  Celestial  City. 
It  is  a  revolving  light  to  save  from  shipwreck. 
The  sabbath  is  a  blessing  of  Paradise  lent  to  earth,  and  to  be  enjoyed  in 

Heaven. 
The  sabbath  is  spent  by  many  in  settling  their  accounts. 
The  Day  of  Judgment  will  be  spent  in  the  same  manner. 


Several  uncial  MSS.  read  vtb;  -17  /3ov?,  -(vhich.  is  the  reading  of  (he  Coptic  version 
followed  by  Clemens  of  Alexandria,  Kuinoel,  Trench,  Wordsworth.  Alford  ado^its  this 
reading  in  preference  to  that  of  the  Vulgate,  and  of  the  Textus  reccptus.  If  this  is  tho 
tiTie  reading,  our  Lord's;  words  would  mean, — If  a  son,  or  even  an  ox  shonid  fall  into  a  1  iC 
on  the  Sabbath  day,  ye  would  release  them  ;  how  much  moi-e  should  I  heal  my  son,  and 
the  creLture  of  my  hand  who  has  faUen  into  a  worse  calamity.  Tho  Textus  Receptui 
oi/os  retained.  Elzevir,  Slier,  Oostcrzee,  Campbell. 


G.  And  they  could  7iot  answer  him  again  to  these  things. 


Could  not.     Christ  is  "justified  when  Ho  speaks,  and  clear  \vhon  IIo 
judges."    Ps.  li.  4. 


44  SUGGESTIVE    COMilE.NTAEY  [cHAP.  XIV. 

A  liome  tlirust,  ■whicli  could  not  be  parried. 

Answer.    Before  they  would  not.,  now,  emphatically  tliey  could  not. 

None  was  shamele&s,  or  irrational  enough,  to  reply. 

Conscience,  as  well  as  the  intellect,  is  silenced,  by  Christ's  reasoning. 

Impotent  silence,  1.  From  animosity.     2.  Perplexity.     3.  Disd'ain. 

We  are  boimd  to  save  a  neighbor's  life,  why  not  his  soul  ? 

Lesson  to  ministers — Let  them  not  wonder  if  their  labors  seem  disregarded 

and  lost  uj^on  an  iingodly  world. 
Even  Christ's  perfect  life  and  divine  wisdom  failed  to  move  the  hearts  of 

sinners  hardened  in  unbelief. 
They  were  unable  to  ansiver  Him,  though  they  continued  to  lay  snares 

for  Him,  and  at  last  crucified  Him. 
"  The  servant  is  not  greater  than  his  Lord" — If  they  persecuted  the 

Truth  incarnate,  they  will  persecute  aU  of  the  truth. 


oivtS.    Caneellecl  by  Oosterzee.  Cod.  Sinai.    Passage  not  nttered  in  tho  liouse  of  tho 
PhaiiKce.  Norton. 


7.  IT  And  he  put  forth  a  pnrnble  to  those  which  were  hidden,  when  he  nmrkcd  lioio  they 
chose  out  the  chief  rooms  ;  saying  unto  them, 

Parable.     Parables  are  truths  taught  by  symbols. 

Like   "the  pillar  of   tho  cloud,"   they  are    light  to  the  Israelites  but 

darkness  to  the  Egyptians. 
Tlie  parables  in  the  Gospels  are  27  in  number. 
The  parables  utter  tho  very  words  of  inspiration. 
The  names  given  to  them  are  of  human  origin. 
Out  of  the  27  parables  delivered  by  our  Lord,  17  of  them  were  spoken 

within  three  months  of  His  death. 
Tliorc  are  two  classes  of  parables. — 1.  The  Prophetical.   2.  Tho  Historical. 
The  uucxidained  parables  may  be  interpreted  by  those  tliat  arc  explained. 
Tho  first  of  tho  iirophetical  parables  is  that  of  tlio  Sower. 
Tlie  last  is  tho  parable  of  tho  Talents. 
Iho  first  of  tho  historical  is  that  of  tho  King  taking  an  account  of  his 

Debtorfl. 


CHAP.  XrV.]  ON    ST.    Lt-'KK,  45 

The  last  is  that  of  the  Pharisee  and  the  Publican. 

Out  of  the  27  parables,  12  of  thera  have  the  same  espics3iOJi,  viz. :  "  The 

Kingdom  of  God  is  likened  unto." 
Having  the  same  introduction,  we  imagine  that  they  all  refer  to  the 

same  subject. 
That  is  to  the  Kingdom  spoken  of  by  Daniel. 

The  mysteiies  of  the  Kingdom  are  the  truths  relating  to  that  Kingdom. 
The  truths  of  the  Christian  faith  are  shadowed  forth  by  the  parables. 
We  learn  that  the  present  state  of  the  world  is  a  mixed  state,   and  the 

forthcoming  state  is  that  of  separation. 
The  separation  once  made,  is  made  for  ever. 

Parable.    Drawn  from  outward  usages  but  relating  to  the  inner  life. 
To  the  strife  for  precedence  going  on  at  the  table.     Luke  iv.  23  ;  v.  36. 
It  seems  rather  to  be  an  admonition  than  a  comparison. 
When   the   wicked  were    before  Him,  our  Lord  did  not  keep  silence. 

Psa.  xxxix.  1-2. 
His  miracle,  an  image   ,'f  spiritu:d  truth ;   His  parable  completes  tho 

lesson. 
He   points   out  the  means  of  cure  for  men's  sjnriiual    di'opsy — their 

ambition  and  insatiable  self-seeking. 
Marked.     Heathen  taught  the  gods  disregarded  tho  common  actions  of 

life. 
The  Lord,  doubtless,  was  found  among  the  humblest  in  the  room. 
Humility  becomes  the  family  table  as  well  as  house  of  God. 
Virtue  appears  the  brighter  for  shining  out  of  obscurity. 
His  seeming  undue  severity  caused  by  their  fierce  hostility. 
Chief  rooms.    See  Luke  v.  29.    (A  plate  illustrating  the  ancient  table.) 
Gr.  chief  peaces ;  the  middle  p?«ce  in  each  couch,  which  was  the  most 

honorable. 
"Only  by  pride  cometh  contention."     Prov.  xiii.  10. 
The  brilliant  company  invited  were  characteristically  proud. 
No  one  invited  the  Lord  to  take  the  highest  seat. 
He  calmly  waits,  but  His  voice  hushes  their  tumultuoi:s  strivings. 


"  Chief  room."     At  tho  time  our  Translation   -was  made  tlie  words  "room"  acu 
"place"  were  used  as  synonymous  terms.    Thus  in  Shakespeare — 

"  Lueentio,  you  shall  supply  the  bridegroom's  place. 
And  lot  Eiauca  take  her  sister's  room.'' 
n-o«.iTO«\io-tas.     At  a  great  feast  there  would  bo  many  of  these  triclinia,  or  sots  of 
three  couches.     Amonf;  tho  Komans,  and  probably  among  the  Jews,  the  "  chief,"  not  tho 

2fi 


46  SUGGESTIVE    COMMENTARY  [CHAP.  XIV. 

"highest,'  "place"  was  the  centre  of  each  touch;   the  most  honored  of  aU  was  the 
centre  of  the  centre  couch.    Virgil,  ^n.  i.  698 : — 

"  Aurea  coraposuit  spondi,  mediamque  locavit." 
e'feAevoi'To.    Were  choosing  out.  Trench. 


8.  When  thou  art  bidden  of  any  man  to  a  wedding,  sit  not  down  in  the  highest  room; 
lest  a  more  honourable  man  than  thou  be  bidden  of  him ; 

Wlien.     At  times  sin  needs  to  be  ojienly  reproved. 

Wedding.     Luke  v.  Si.     No  wedding  on  this  occasion  ;  introduced  out 

of  courtesy. 
An  entirely  different  kind  of  banquet  noted  in  the  following  parable. 
The  words  condemn  externals  but  lay  bare  heart  sins. 
Sit  not  down.     After  a  solemn  blessing  how  shameful ! 
A  petty  contention  on  the  holy  sabbath  about  their  several  seats. 
The  Lord  condemns  the  internal  disposition  betrayed  by  external  acts. 
The  morbid  and  restless  desire  of  the  creature  for  the  better  place. 
Highest  room.    Chiefest  place — couches  reserved  for  honoured  guests. 
The  truly  humble  man  esteems  all  others  more  honom-able  than  himself. 
The   Lord  fathoms   depths   which   the   self-sufficient   Pharisees  would 

conceal. 


"  Wedding,"     Our  Lord  delicately  avoids  personality,  by  naming  a  different  kind  of 
feast.  Bengel. 


9.  And  he  that  hade  thee  and  him,  come  and  say  to  thee,  Qivc  this  man  place;  ar.J 
llidii  begin  with  shame  to  take  the  lowest  room. 

And   him.       Tlic   dignity,   and   degrees   of  dignity,   depend  on  llie 

invitation. 
Give.     Observe,  He  does  not  say  "  Friend,"  as  in  verso  10. 
Our  Lord's  gracious  words  arc  for  types  and  warnings. 
Tlicy  remind  us  of  our  frequent  humiliations  in  social  life. 
Place.     Men  instinctively  resist  one,  thrusting  himself  fonvard. 
Shame.     To  be  the  last  is  not  disgraceful  except  to  tho  ambitious. 


OIIAP.    XIV.]  ON    ST.    LUKE.  47 

Our  Lord  openly  reproves  tlie  vtuiity  of  the  Pharisees, 

Shame  generally  attends  the  proud  person. 

Envy  is  ever  seeking  to  humble  his  vanity. 

Dread  of  having  pride  punished  oft  mistaken  for  humility. 

Lowest  room.     Not  merely  Iowa-,  but  lowest  of  all. 

Thus  humbled,  he  takes  the  external  place  of  humility. 

Only  ignominious  to  one  striving  to  be  highest. 

Pride    will    bring    him    low,    but    honor    upholds    the    humble.      Prov. 

xxix.  23. 
"  Stand  not  in  the  place  of  great  men."     Prov.  xxv.  6-V. 
Custom  of  reclining,  rendered  this  more  conspicuous,  than  our  clianfjbig 

chairs. 
The  standard  of  honor  is  changed,  the  instant  the  bridegroom  enters. 
There  is  a  shame  and  contempt,  which  is  everlasting.     Dan,  xii.  2. 


epei  marks  the  remote  consequence  resulting  from  17  KeK\rjiJ.euo^  the  immediate  con- 
Beqnenco.  In  earlier  Greek  the  optative  would  have  been  employed  instead  of  the 
indicative.    So  in  John  xv.  S;  Eph.  vi.  3.   Webster's  Syntax. 

Aos.  Our  Lor<l  intentionally  omits  the  respectful  c^i'Ae,  Friend.  Jews  often  dis- 
puted ahout  the  honors  of  feast.  Joscphiis.  Ileathen  strove  thus.  Plutarch,  Epicte- 
tus,Ocid,  Terence,  Oicero,  Seneca,  Wetsiein.  ^'- J.oivest.''''  Three  men  were  bidden  to 
a  feast.  One  sat  highest,  for  said  he,  "  I  am  a  prince  ;  "  the  other  next,  for  said  he, 
"I  am  a  wise  man ;  "  the  other  lowest,  for  said  he,  "1  am  an  tniinbleinan.^''  The  king 
seated  the  humljle  man  highest,  and  the  prince  lowest.  Lighf/oot. 


10.  Bui  ichen  Viou  art  bidden,  go  aiid,  sit  down  in,  the  lowest  room  ;  that  ichen  he 
that  bade  thee  comeih,  he  may  say  unto  thee.  Friend,  go  vp)  higher :  then  shalt  thou 
liave  worsliip  in  the  presence  of  them  tliat  sit  at  meat  with  thee. 

Go.     Readily,  cordially,  not  with  aifectcd  or  constrained  humility. 
Lowest  room.     He  who  intentionally  sets  himself  above  onc^  may  be 

forced  to  give  way. 
Some  by  a  show  of  great  humility,  display  greater  vanity. 
Lowest  room,  as,  1,  It  suits  best  among  thy  fellow  guests.      2.  Master 

best  pleased.     3.    Feast   most   refreshing.     4.  Thence   reach    honor 

soonest. 
Friend.     This  endearing  appellation  will  be  given  at  judgment,  to  all 

those  who  humble  themselves  for  His  sake,  in  time. 


48  SUGGESTIVE    COIIMENTABY  [CHAP.  XIV. 

Said  to  tbe  modest,  not  the  conceited  guest. 

The  choicest  jewels  are  fotmd  in  darkest  mines. 

'"  Kings  and  jDriests  nnto  God,"  found  among  the  despised  of  earth. 

Go.     Gr.  having  gone,  i.  e.  do  it  with  alacrity. 

The  glory  coming  from  God  alone,  deserves  the  Christian's  ambition. 

"Worship.     Gr.  glory,  honor,  in  the  old  English  sense  of  respect. 

Our  Lord  sanciions  the  effort  to  gain  the  respect  of  others. 

"  A  good  name  is  rather  to  be  chosen  than  great  riches."      Prov.  xxii.  L 

True  religion  ever  softens  and  refines  the  manners. 

"  Ornament   of    grace  imto    thy  head,    and  chains   about   thy  neck.'" 

Prov.  i.  9. 
This  parable  contains  deep  spiritual  truth. 

He  who  bids  the  soul  to  the  marriage  feast  is  Christ,  the  Bridegroom. 
He  comes  to  us  with  this  word  of  confidence,  Fiicnd. 
To  those  walking  in  humility  He  says.  Go  up  higher. 
He  calls  to  higher  life,  to  advancement  in  holinees. 
At  death  He  calls  to  a  higher  position,  from  earth,  to  the  Kingdom  of 

glory. 


Sofa.  The  motive  here  appealed  to  is  the  desire  of  respect  and  honor,  -which  may 
therefore  be  lawfully  entertained,  Mark  xi v.  9.  Much  injury  is  done  from  indisicrimi- 
nately  decrying  all  a.ctions  which  proceed  from  inferior  riiotivea.  W.  (0  W. 

Glory  or  /to«or,  at  the  ret)!'sio7i  of  the  ancient  version,  synonymous  with  worship. 
Alexander.  In  WycUffc's  translation  of  John  xii.  2G,  Tve  find — "  If  ony  man  serve  me, 
my  fadir  schal  worschip  hjTa ; "  -where  our  translation  has — "Iliin  will  my  Father  honor." 

I'ho  same  use  of  the  -word  appears  in  Spencer : — 

"  Elfm  born  of  noble  state. 
And  mncldo  worship  in  his  native  latid." 

The  verb  "  to  -woi-ship  "  is  constantly  used  in  the  N.T.  in  the  sense  of  to  do  honor  or 
reverence,  more  especially  -with  respect  to  the  Eastern  custom  of  jirostration  before  a 
superior.  Compare  Matt.  ii.  2 ;  xviii.  26 ;  Mark  xv.  19.  The  word  is  used  in  the  Book  of 
Common  Prayer  of  the  Church  of  England,  in  a  similar  sense.  In  the  Marriage  Service, 
the  bridegroom  is  required  to  say  to  the  bride,  "with  my  body  I  thee  tcorship."  See 
Trench's  Select  Glossary. 


11.  For  whosoever  cxaltelh  himself  shall  he  aliased;  andhethathumhlcth  himself  shall 
he  exalted. 

Whosoever.     Gr.  every  one :  a  lesson  often  and  impressively  repeated. 
Exaltoth  himself.    The  exaltation  of  self,  the  essential  spirit  of  the 
FhariscGS. 


OOAP.  XIV.]  ON    ST.    LUKE.  49 

Many  are  exalted  without  sceldng  it  on  their  ovni  part. 

"  God  resisteth  the  proud,  but  giveth  grace  to  the  humble."     Jas.  iv.  G. 

The  carnal  prefer  momentary,  to  substantial  and  eternal  glory. 

Abject  cringing  before  men,  regardless  of  a  higher  Master's  favor. 

Indolent  indifference  to  a  higher  or  lower  seat,  is  not  humility. 

He  who  presses  forward,  is  repelled  ;  the  retiring,  advanced. 

This  typified  in  common  life,  has  its  consummation  in  judgment. 

The  ambitious   request  of  Zcbedee's  sons  excited  the  jealousy  of  the 

ten.     Matt.  xx.  24. 
The  humility  of  Abraham  towards  Lot  avoided  a  bitter  dispute.      Gen. 

xiii.  9. 
Believers  thus  "  put  to  silence  the  iguoraiice  of  foolish  men."     1.  Peter 

ii.  15. 
"  Humble  yourselves  therefore  imdcr  the  mighty  hand  of  God."     1.  Pet. 

v.  G. 
Abased.     "  Only  by  pride  cometh  contention."     Prov.  xiii.  10. 
"  Hence  come  envying  and  bitter  strife  in  your  hearts."     Jas.  iii.  14, 
"Hence  come  fightings  and  wars  among  nations."     Jas.  iv.  1. 
Eumbletli.     This  removes  the  vexation  of  pride  and  envy. 
No  suspicion  of  being  slighted  torments  the  lowly  in  heart. 
Our  dependence  upon  God  is  a  ground  for  self-abasement. 
Our  Saviour's  example  in  washing  the  disciples'  feet.     John  xiii.  5. 
Angels,  "  veiling  their  faces  with  their  wings,"  teach  the  same  lesson. 

Isa.  vi.  2. 
"  In  lowliness  of   mind,  let  each  esteem  others  better  than  himself." 

Phil.  ii.  3. 
"Let  this  mind  be  in  you,  which  was  in  Christ  Jesus."     Phil.  ii.  5. 
Humility  is  called  the  queen  of  the  Christian  graces. 
Abraham,  Moses,  Job,  David,  Daniel,  and  Paul  eminently  humble. 
The  root  of  humility,  knowledge  of  one's  uuworthiness. 
Job   (xl.  4.)    "I  am  vile,"   Paiil  (1.  Tim.  i.  15.)   I  am  "the  chief  of 

sinners." 
Whosoever  exalteth  /tzjHse?/ because  of  his  merits,  the  Lord  will  abase. 
He  who  humbleth  himself,  on  account  of  his  mercies,  the  Lord  will 

exalt. 
The  road  to  the  honors  of  heaven  passes  at  all  times  through  the  gate 

of  humility. 
The  promise  is  not  to  him  who  endeavors  to  appear  Icwly  before  men, 

but  to  him  who  is  lowly  in  heart  before  God. 
Humiliation  is  the  way  to  humility,  those  desiring  humility  must  not 

shrink  from  humiliation. 


50  SUGGESTIVE    COMJIEXTARY  [CHAP.  XIV. 

ITumility  is  first  among  tlie  beatitudes,  lilie  charity,  "  it  never  faileth." 

It  accompanies  the  Christian  into  glory,  where  in  its  highest  exercise  it 
will  be  "made  perfect." 

Humility  to  be  rightly  exercised  must  be  rightly  understood. 

It  is  the  negation  of  self-love  and  self-conceit. 

It  is  the  noblest  species  of  self-denial. 

It  gains  grace  and  flomdshes  by  grace. 

To  sink  from  Christian  motives  in  humbleness  of  mind,  is  to  rise  in 
celestial  glorj- : — 

Highest  -when  it  stoops  lo^vest  before  the  Holy  glory. 

It  ia  a  grace  gi'aciously  bestowed  upon  the  lowly. 

Humility  is  unable  to  gaze  at  itself,  it  is  oft  unknown  to  its  possessor. 

Moses  wist  not  that  his  face  was  radiant. 

In  nature,  trees  laden  with  the  finest  fruit,  bend  lowest  to  the  ground. 

The  valley  fnictifies  while  the  mountain  top  is  sterile. 

Self-distiiist  is  the  daughter  of  Humility. 

The  sufficiency  of  my  merit  is  to  know  that  my  merit  is  not  sufficient, 
Augustine. 

Humility  gives  her  gloiy  to  God. 

Pride  takes  her  glory /rorn  man. 

Humility  is  Mai-y's  posture  at  Christ's  feet. 

Humility  is  to  the  gi-aces  of  the  Christian  what  holiness  is  to  the  attri- 
butes of  the  Deity,  the  beauty  and  perfection  of  them  all. 


"  Ahascd."  So  thought  not  Rabbi  Simeon.  Being  asked  -why  ho  took  his  seat 
between  the  king  and  queen,  replied : — "  Exalt  Wisdom,  and  she  shall  exalt  thee."  Siiach. 
Prov.  iv.  8.  Elslcy,  Lifjhtfoot.  lie  fathoms  those  depths  of  character,  cropping  out  in 
spiritual  am.  Olshauscn.  Reproduction  of  Prov.  xxv.  G,  7,  with  chaste  simplicity  and 
proverbial  tor-scncs?.  Brown.  What  does  God  do  ?  Eumbles  the  proud,  and  exalts  tho 
lowly,  JEsop. 


12.  II  Tttcn  said  he  also  to  him  that  bade  him,  'niicn  thou  viakcst  a  dinner  or  a  supper, 
etitlnot  thy  friends,  7wr  thij  brethren,  ncitiicr  thy  Icinsmen,  nur  thy  )tc/t  nei'jhboura ; 
lent  they  also  bid  thee  again,  and  a  recompense  be  made  thee. 

Bade  him.     Our  Lord  warns  His  host  against  making  a  feast  to  obtain 

fuvur  of  men. 
Ho  Haw  a  hrUUant  company  invited  on  this  occasion. 
III!  would  huvo  us  lift  up  and  befriend  tho  jxwr  and  miserable. 
Friends.     Cull  not  thy  friends  onlij. 


CIIA.P.  XIV.]  ON    ST.    LUKE.  51 

The  interpretation  must  be  limited  ;  He  did  not  mean  that  it  was  wrcwj 
to  show  hospitality  to  relatives  and  friends. 

Higher  Gospel  love  ennobles  the  natural  ties  of  affection. 

He  suffers  invitations  growing  out  of  natural  or  social  tics  to  rest  on 
their  own  merits. 

He  teaches  inviting  one's  friends  to  a  banquet,  is  no  act  of  charity. 

Such  feastings,  to  the  prejudice  of  tlie  poor,  cannot  be  innocent. 

He  would  not  encourage  profuse  expenditure  on  the  poor. 

Such  unwise  charity  fosters  mendicancy  and  idleness. 

Louis  king  of  France,  daily  fed  123  poor  at  his  palace  gates. 

St.  Iledwiij  of  Poland,  daily  fed  900  poor  at  her  door. 

"  If  any  will  not  work,  neither  let  him  eat."     2.  Thess.  iii.  10. 

Rich  neighbors.  Fashionable  costly  feasting  of  professors,  con- 
demned. 

Exclude  the  satiated  rich,  invite  the  humble  poor. 

Former  esteem  not  feasting,  because  of  their  sumptuous  fare  at  home. 

"  Send  portions  unto  them  for  whom  nothing  is  prepared."  Neh. 
viii.  10. 

Hecompense.  This /car  of  being  feasted  iu  return  is  unknown  to  the 
world. 

AYho  wishes  his  acts,  bad  and  good,  to  be  rightcoushj  reeonipensed  ? 

Most  desire  all  they  give  or  lend,  quickly  repaid  with  interest. 

An  ardent  pantiny,  for  things  jiresent,  betrays  want  of  faith  in  tho 
future. 

Many  oppress  out  of  avarice,  as  though  there  was  no  resurrection. 

The  principle  is,  a  postponement  of  our  expectations  of  reward,  to  another 
world. 

Only  that  friendship  which  has  religion  fov  its  basis  will  endure  to  all 
eternity. 

Sishop  Hooper  had  his  board  of  poor  men,  who  were  daily  seiwed  by  four 
at  a  mess,  with  wholesome  meats  before  he  would  sit  down  to 
dinner. 

"  It  is  more  than  probable,  that  our  Lord  had  observed  the  Phaiusces 
prone  to  make  sumptuous  feasts  to  which  from  pride,  ambition,  and 
ostentation,  they  invited  the  wealthy  and  honorable ;  his  counsel 
therefore  to  his  host  was  peculiarly  suitable,  especially,  if  he  were 
like  the  chief  persons  of  his  sect,  deficient  in  works  of  charity. 
Davidson. 


"SrtiJ."     Iniplyiug  the  Phaiisco's  motive  was  Mtcntation.  Andrews,    afjurrov. — 


62  SUGGESTIVE    C05IJIENTAEY  [cHAP.  XIV. 

1.  Breakfast.  2.  Noon-day  meal.  3.  Principal  feast  or  banquet.  Amenities  of  social  ties. 
Ho  leaves  in  their  own  place.     He  liimself  enjoins  a  better  class  of  invitations.  Bengel. 

(JMi'ei — to  speak  londly  or  clearly.  1U17  ^uivsl,  i.e.  prefer  viercy.  On  this  mode  of 
teaching  the  paramount  importance  of  a  particular  duty,  by  colnparing  it  with  another, 
by  means  of  a  prohibition  or  negative,  see  Matt.  ix.  13. 

Kai.  Ycnjxat  crot  oi'Ta7r63ona. — "Hospitalem  esse  remuneraturis  affectus  est  avaritiae." 
Ambrose  in  Wordsworth.  Ko  rebuke  to  the  host.  Ehrard.  He  could  expcBd  hia  hospi- 
tality in  a  better  manner.  Stier.  Love-feasts  traced  to  this  parable.  Van  Hengel.  The 
Lord's  words  here  are  sublimely  earnest,  when  He  declares  that  the  only  goal  of  honor, 
worth  the  name,  is  the  resurrection.  Stier. 


18.  But  when  tJiou  malcest  a  feast,  call  tlw  poor,  the  maimed,  the  lame,  the  blind: 

Peast.     Ought  t-o  be  feasts  of  love. — Slander  often  the  first  dish  served. 
Poor.     Pious  poor,  princes  in  need,  witli  a  kingdom  in  reserve.     Matt. 

V.  3. 
Tlieir  very  poverty  leads  Christians,  like  Jesus,  to  befriend  tliem. 
Arabs  frequently  after  feasting,  invite  the  poor  to  finish  the  remains. 
They  invite  them  "  in  the  name  of  God,"  to  come  and  share. 
Om-  Lord  teaches,  if  a  man  is  able  to  entertain  his  equals,  he  is  equally 

able,  and  therefore  hound,  to  feed  the  poor. 
"  lie  that  giveth  to  the  rich,  shall  surely  come  to  want."     Prov.  xxii.  16. 
JIany,  like  Ahasuerus,  spread  their  tables  to  gratify  vanity.     Est.  i.  3. 
To  entertain  the  poor,  is  to  receive  Christ.     Matt.  x.  40. 
"  The  poor  shall  never  cease  out  of  the  land."     Deut.  xv.  11. 
lie  endorses  kindness  to  the  poor,  as  part  of  religion.     Matt.  xxv.  42. 
"  They  would  that  we  should  remember  the  poor."     Gal.  ii.  10. 
Maimed.      Charity  to  the    humble,    recompensed  on  earth  by  their 

prayers. 
The  humbler   our  brother  is,  so  much  the  more   does   Cheist   come 

through  him  and  visit  us..  Chrysostom. 
The  Arabs,  when  they  kill  a  sheep,  dress  the  whole,  and  call  in  their 

neighbors  and  the  poor.      Thus  the  sequel  of  the  parable  is  quite  in 

harmony  with  oriental  manners.  Burder. 


joj^jj,,. — Eoligions  feasts.  Miehnclis,  ItosenmuUer.  All  kinds  of  hospitalities.  Bloom- 
fiihl.  dcan^pout.— From  Tnjpdui,  to  mutilate.  This  has  been  common  for  ages  with 
lower  cluHHCH  of  orientals  under  duspols,  to  avoid  military  conscription.  Uouco  the  term 
poltroon,  troiri  poUice  tnmcalo.  This  act  is  often  iiorformcd  by  Turkish  and  Egyptian 
Iiareuls  on  thoir  iufauto.  Cluirdin. 


CHAP.  XIV.]  ON    ST.    LUKE.  53 

KoXci,  simply ;  not  <}>u>vei,  formally  invite,  as  in  verso  12 ;  tho  latter  is  more  pompons 
and  formal.  Bcngel. 


14.  And  thou  shalt  he  hle-fscd ;  for  ihry  cannot  recompense  Vice:  for  thou  sludt  be 
recompensed  at  the  resurrection  of  the  just. 

Blessed.     Gr.  means  more  than  liapfiy.       It  expresses  dec})  abiJiug 

bliss,  such  as  God  Himself  enjoys. 
"  Send  iDortions  unto  them  for  whom  nothing  is  prepared."     Neh.  viii.  10. 
"  I  have  not  eaten  my  morsel  myself  alone."     Job.  xxxi.  17. 
Dorcas,  in  making  garments  for  the  poor,  a  sermon  on  kindness.     Acts 

ix.  39. 
"  This  is  the  fast  I  have  chosen,  Deal  thy  bread  to  the  hungry."     Isa. 

Iviii.  6-7. 
Sumptuous  entertainments  no  recompense  in  the  world  of  woe.      Luke 

xvi.  23. 
One  thinks  himself  happy,  in  pui'chasing  tho  friendship  of  a  great  person. 
We  venture   much  upon  deceitful  hopes,  but  here,   Christ    Himself  is 

securitij. 
What  we  "  give  to  the  poor,  we  lend  to  the  Lord."     Prov.  xix.  17. 
Cannot  recompense.      We  should  not  be  disappointed  and  troubled 

at  not  receiving  a  recompense  from  men  on  earth. 
Eather  sh9uld  we  be  troubled  when  we  receive  it,  lest  we  learn  to  look 

for  reward  on  earth,  and  so  lose  the  reward  of  heaven.  Chrjjsostom. 
Recompensed.      The  essence  of  true  piety  is  the  principle  of  self- 
sacrificing  love. 
Whatever  is  done  from  this  princiiDle  will  be  acknowledged  amidst  tho 

solemnities  of  the  last  great  day. 
In  charity  let  the  streams  be  seen,  but  the  fountain  concealed. 
While  blessing  others,  we  are  ourselves  blessed. 
A  good  man  will  not  enjoy  that  which  no  one  shares. 
Do  not  so  do  good  that  men  may  thank  your  death-bed,  and  not  you. 

BinJtoj)  Ilall. 
At  death  all  is  lost  save  that  which  we  have  given  away. 
The  heathen  moralist  says — "Wish  well  to  all,  and  do  good  only  l-o  yr.ur 

friends." 
The  Christian  rule  is — "Do  good  to  all,  especially  to  the  hou.sehold  of 

faith." 
A  good  man's  praise  is — he   dispensed  his  goods  ;    not,  he  left  thorn 

behind  him. 


54  SUGGESTIVE    COMIIENTARY  [CHAP.  XIV. 

The  cheerful  giver  is  the  giver  beloved. 

Christian  charity  says  to  God.— Is  it  not  of   Thine   own   I   give  unto 

Thee? 
I  am  a  jDensioner  of  the  divine  bounty,  is  the  langitage  of  the  man  of  God. 
Kindness  shall  not  lose  its  recompense,  is  the  language  of  God  to  Hia 

servants. 
Heaven  not  a  state  of  simple  happiness. 
It  depends  essentially  on  present  character.     Gal.  vi.  7. 
It  is  the  unfolding  of  piety  here,  result  of  divine  grace. 
The  biu-sting  of  the  flower,  the  ripening  of  the  fruit. 
Believers  find  themselves  at  home  in  heaven. 
The  comijany,  congenial ;  its  services, /a?)n7iar. 
Resurrection.     Our  Saviour  discriminates  between  the  first  and  second 

resurrection.     Eev.  xx.  5. 
The  doctrine  of  the  resurrection,  the  peculiar  glory  of  the  New  Testament. 
No  distinct  traces  of  it  are  found  in  the  scriptures,  until  the  time  of 

Isaiah. 
In  Daniel,  twilight  gives  way  to  a  noon-day  revelation.     Dan.  xii.  2. 
Sadducees  alone,  of  the  Jews,  denied  this  doctrine.     Acts  xxiii.  8. 
If  the  soul  can  survive  death,  Jehovah  can  give  it  another  body.      Matt. 

xxii.  29. 
Jewish  conceptions  of  the  future  state,  were  quite  gross.      Matt.  xxii.  30. 
The  relation  of  the  spiritual  to  the  earthly,  as  that  between  the  seed  and 

plant.     X.  Cor.  xv.  37. 
Paul  intimaies  the  risen  body  needs  no  nourishment.     1.  Cor.  vi.  13. 
Jews  beheved  the  wicJced  would  not  rise  ;  corrected — Acts.  xxiv.  15. 
Chrif:t  represented  as  the  author  of  the  resurrection  of  the  just. 
Believers  have  good  cause  to  rejoice  like  Paul.     2.  Tim.  iv.  8. 
The  righteous  only  will  share  in  the  first  resun-ection.   Eev.  xx.  6. 


avacTaa-d.  Tho  distinction  between  fiiEt  and  second  by  Jews,  hero  endorsed. 
OWiaiuirn.  Rev.  xi.  5  ;  1.  Cor.  xv.  23  ;  1.  Thesa.  iv.  16.  Onr  Lord  distinctly  assorts  ft 
fimt  resurrection,  otherwise,  "  of  the  just,"  would  bo  vapid  and  unmeaning.  Afford.  The 
dead  ill  ChriH  shall  riwo  first,  and  bo  first  jndRod  and  rewarded.  Wordsworth.  Tho 
celebrated  jrassane,  Job.  xix.  25,  docs  not  refer  to  tho  doctrine  of  tho  resurrection.  Calvin, 
Orolius,  Ln  Clerc,  Patrick,  Warhurton,  Kennicolt,  Vodarkiii,  Dathr,  Eichhorn,  Jahn, 
Ve  WcUc,  UfisnnmuUcr,  Jlinkr,  Knajip.  Strabo,  Cicero,  Salliuit,  Juvenal,  Seneca  speult 
H'itb  coiitcmi't  of  tho  resurrection  or  future  state.     At  tho  bar  of  tho  Senate  of  Home,  it 


CHAP.  XIV.]  ON  ST.    LUKE.  B5 

vas  ijublicly  pronounced  idle  and  extravagant.  "  Mors  omnium  dolorum  et  salutis  et 
iinis  est."  Post  mortem  nihil  est  ipsaque  mors  nihil.  Seneca,  Pliny,  Nat.  His.  Virgil 
teaches  a  future  state,  rather  as  a  poetic  fancy,  than  sober  creed.  Homer's  Elysium 
differs  but  little  from  Phfegethon.  Ubjfsses  is  discontented.  Tiresias  prefers  the  realms 
of  humanity.  Agamemnon  v/aila.  .^jax  is  still  implacable.  Acliilles  would  rather  live 
in  poverty  on  earth,  than  reign  in  eternity.  Hercules  is  disconsolate.  No  belief  of  the 
body  rising  ever  seemed  to  have  entered  the  mind.  "  Just."  Ethical,  not  Pharisaical 
ecnse.  Ootterzee.    Bemuneratioa  from  God  and  man,  seldom  come  together.  Stier. 


15.  H  And  when  one  of  them  that  sat  at  meat  with  him  heard  these  things,  he  said  unto 
Idm,  Blessed  is  lie  that  shall  eat  bread  in  the  kingdom  of  God. 

The  present  feast  seems  to  have  been  a  sumptuous  entertainment. 
These  things.     The  Jews  held  the   kingdom  of  God,  would  begin  with 

a  splendid  feast. 
Blessed.     His  words  have  an  undertone  of  earth. 
The   true  future  felicity  has  another  source,   viz.   sin  forgiven.       Ps. 

xxsii.  1.     And  holiness  imparted.     Matt.  v.  8. 
Jews  beUeved  their  birth  infallibly  secured  heaven  to  them. 
Hence  the  self-complacency  and  security  of  the  speaker. 
It  soimds   like    Balaam's    wish    to    die   the    death   of  the  righteous. 

Num.  xxiii.  10. 
It  is  not  enough  to  i^ronouncc  the  godly  blessed ;  each  one  must  strive  to 

be  godly. 
Eejecting  ■present  offers,  he  wishes  to  bo  happy  at  last. 
Great  truths  are  often  uttered  by  those,  not  of  the  truth. 
Heaven,  an  everlasting  banquet  that  never  ends,  where  plenty  relgug. 
Fulness,  instead  of  creating  satiety,  awakens  only  delight. 
The  call  of  earthly  appetite,  strong,  but  soon  appeased. 
To  eat  bread  is  a  well-known  Hebrew  idiom,  for  to  share  in  a  repas';, 

whether  it  be  at  an  ordinary  meal,  or  at  a  sumptuous  feast. 
Bread,  of  the  Kingdom  of  God,  is  God  Himself. 
This   man  longs  for  it  as  if  afar ;    yet   the  very  Bread   of   Life  was 

reclining  before  him.  Augustine. 
"  I  am  the  living  bread  that  came  down  from  heaven."     John  vi.  51. 
Open  not  thy  mouth,  but  thine  heart.  AugiLstine. 
By  union  with  Christ,  the  soul  is  eternally  nourished. 
Men  over  count  it  a  transcendent  honor  to  eat  at  a  king's  banquet. 
Any  els,  at  this  feast,  will  make  it  a  banquet  indeed. 


56  SUGGESTIVE    COMMENTARY  [cHAP.  XIV. 

Kingdom.     It  imi^lies  the  restoration  of  the  earth  to  its  Eden  state. 
Nothing  hke  malice,  deceit,  or  scorn  can  be  traced  in  these  words. 
Follo^Ying  parable  expresses  the  mere  loorldly  feelings  of  this  class. 


"  One."  One  of  the  rich  friends  of  the  host.  Oosterzee.  ijxiyeTai. — A  Jew,-vrith  grogg 
Meas  of  a  spleutiid  hanqnet  of  flesh,  fish,  fowl,  a.Ti(i.u-ine,  kept  from  the  creation  of  the 
world,  &c.  Gill.  Sensible  of  mere  animal  feasting,  he  speaks  of  spirituals.  Braune.  Joyful 
enthusiasm.  Olshausen.  A  vague  wish  of  an  indolent  man,  desiious  of  saying  something; 
when  religion  was  the  subject.  Stier,  To  close  remarks  unpleasant  to  the  host.  Oosterzee. 
Not  a  carnal  Phaiisaic  spirit.  Lanrje.    A  holy  frame  seized  him.  Bengel. 

"  Blessed."  Meanwhile  let  us  enjoy  ourselves  here,  without  too  much  of  discourse. 
Stier.  Happy  for  him  who  lives  fo/eas<  in  the  kingdom.  Bahrdt.  "What  blessedness, 
Bven  to  feel  this /ore(asie  /  Muller ;  a  Wish  to  fare  well  at  last,  while  rejecting  present 
in\-itations.  Brown.  "Kingdom."  Messiah's  reign  on  earth.  Campi^ci?.  The  restoration 
of  the  oortltto  its  piimitive  blessedness.  Olshausen. 


16.  Then  raid  he  unto  him,  A  certain  man  made  a  great  supper,  and  bade  many. 

Said  He.     This  parable  a  reply  to  the  words  expressed  in  the  preceding 

Tcrsc. 
Our  Lord  teaches  that  only  those  shall  share  the  banquet  who  obey  the 

message  God  has  sent. 
At  the  same  time  He  corrects  the  notion  of  the  Jews,  that  only  their 

nation  would  be  admitted  to   partake. 
Certain  man.       Our    Lord    here  speaks   of    the    Almighty  Father 

as   man. 
^Mlen  Go-d  is  represented  as  executing  judgment  on  account  of  sin,  He 

is  usually  spoken  of  under  the  ligure  of  a  raging  animal. 
'Wlicn  His  love  and  mercy  are  revealed  He  is  spoken  of  as  a  man. 
When  man  approaches  nearest  to  God,  ho  is  nearest  the  nobility  of  his 

own  nature  as  it  was  when  unfallen. 
Supper.      It  was  in  the  evening,  often  the  last  hour. 
Most  imjjortant  meal  among  the  Greeks  and  Eomans. 
Man's  percejjtion  and  relish  for  heavenly  things  \cry  faint. 
Thfy  arc  therefore  presented  under  inviting  images. 
Gospel    as   a  banquet: — 1.    Abundance   variety   and    richness   cf    itp 

blessings. 
2.  Their  suitabloness  to  our  sjiirilual  wants. 
;'.  High  Htttiafaction  fvnd  perfect  enjoyuient  they  yield. 


CHAP.  XIV.]  ON    ST.    LUKE.  57 

Groat  supper.     The  Christian  dispensation  and  celestial  glory  aro 

spolicn  of  as  a  supper. 
It  was  in  the  latter  days  of  the  world,  in  fulness  of  time,  Christ  came. 
It  is  at  the  end  of  our  life  and  of  the  world  we  receive  the  full  enjoyment 

of  bliss. 
It  is  a  siq^pcr — no  toil  or  trial  after,  we  shall  rest  from  our  labors. 
Provisions  of  gi^ace  only  limited  by  the  soul's  capacity. 
Great,  because  of  the  greatness  of  Him  who  has  prepared  it — God. 
Great,  because   for  the   whole   world — "Preach    the    Gospel  to  every 

creature." 
Great,  because  of  the  company — the  Holy  Trinity,  angels,  and  saints. 
Great,  because  of  its  duration — it  will  be  an  eternal  feast. 
Great,  because  th-o  place  of  joy  and  re-st — "  They  arc  before  the  throne." 
Great,  because  purchased  at  a  great  price — the  blood  of  Christ. 
Great,  in  the  mercy  and  love  which  hath  prepared  it  for  those  so  tm- 

worthy  of  it. 
Great,  in  its  excellence — "  Eye  hath  no.t  seen,  n.or  ear  heard,"  &c. 
Bade.     Gr.  a  technical  word  for  inviting  to  a  festival. 
God  calls  men  by  various  ways  and  at  various  times. 
At  one  time  His  voice  is  heard  without  us  ;  the  teaching  of  nature,  the 

preaching  of  His  Word,  the  ways  of  His  providence. 
At  other  times  the  Spirit  s-tirs  the  soul  and  draws  the  heart. 
This  parable  is  to  be  understood  in  imison  with  the  invitations  of  Isaiah 

Iv.  1,  and  with  the  parable  of  the  marriage  feast,  Mait.  sxii. 
Many.     Christ  invited  the  whole  nation  to  a  "feast  for  all  ;peo;^le." 

Isa.  XXV.  6. 
Invitations  now  are  as  free  as  the  provisions  arc  boundless. 
If  men  hibor  Christ  says,  "  Come  imto  Me,  I  will  give  you  rest."     Matt. 

xi.  28. 
Are  men  thirsting  ?    "  Let  them  come   unto    Me  and    drink."      John 

vii.  37. 
Are  men  hungry?  "  Come  and  buy  wine  and  milk,"  &c.     Isa.  Iv.  1. 
All  are  welcome — "  Him  that  cometh  I  will  in  no  wise  cast  out."    John 

vi.  37. 


eKa\eo-e. — Called.  KArjo-et  ayta — 2.  Tim.  i.  9.  icXijcris  ToO  0eoC — Piora.  si.  29.  icAjjcreus 
i-ovpaiiiov — Heb.  iii.  1.  a.va>  KA^creco?— Phil.  iii.  14,  calling  from  on  high,  or  "high 
calling."  Stier.  The  announcement  and  inward  impvilso  to  enter,  not  comi^ulsory. 
Ohhausen. 


58  SUGGESTH^    COJIJIEXTARY  [cHAP.  XIV. 

17.  And  sent  his  servant  at  supper  time  to  say  to  them  that  were  bidden.  Come  ;  for  all 
things  are  now  ready. 

His  servant.     This  does  not  hint  a  slight  of  their  invitations. 
Having  accepted,  this  second  notice  was  customary. 
Merely  to  tell  the  guests  they  were  expected  then  to  come. 
Invited  guests  were  summoned  while  the  dishes  were  coming  in. 
Having  no  markets  their  supplies  depended  on  chance. 
Jesus  in  the  form  of  a  servant  invites  the  hungry  of  our  race. 
Supper  time.     Gr.  Jwnr.     Prophets  first,  then  John  bade  them. 
In  Old  Testament  light,  a  distinguished  testimony  to  Jesus'  dignity. 
Come.     Preachers,  evangelists,  and  apostles  invite  guests. 
The  more  pressing  the  invitation  the  greater  the  guilt. 
The  great  repast  :■ — 1.  Lovingly  prepared  ;    2.  Urgently  offered ;    3.   Un- 

thankfully  rejected  ;  4.  Still  open  to  acceptance. 
None  must  come  with  money  in  hand  or  thoughts  of  worthiness. 
"  Ho,  every  one  that  thirsteth,  come  ye," — this  is  our  only  title.  Isa.  Iv.l. 
All  things.     The  fulness  of  time  had  come  in  the  mission  of  Christ. 
Kingdom  of  Heaven  was  set  up,  and  world  at  its  height  of  wickednesa. 
Heady.     The  Gospel  ministiy  and  ordinances  are  here  noted. 
Church  open  day  and  night ;  reign  of  the  Spirit  begun. 
"  Now  is  the  accepted  time,  now  the  day  of  salvation."     2.  Cor.  vi.  2. 
"  Eat  0  friends,  drink  abundantly,  0  beloved."     Song  Sol.  v.  1. 
Invitation  to  prayer,  the  return  of  sacred  seasons  and  sabbath  bells. 
Bible  blessings,  eternal  hopes  and  fears. 
Afllictions,  troubles,  and  blessings  invito  mankind  to  come. 
God  the  Father  is  ready  to  receive — "  Be  ye  reconciled  to  God." 
God  the  Son  has  died  for  all  and  opened  the  new  and  living  waij. 
God  the  Spirit  is  willing  to  lead  and  sanctify  ail  who  will  come. 
"  ^Yisdom  hath  mingled  her  wine  and  furnished  her  tables."   Prov.  ix.  2, 
"  The  Father,  Son,  and  Holy  Ghost, 
Is  ready  with  their  shining  host ; 
All  heaven  is  ready  to  resound ; 
The  dead's  alive  !  the  lost  is  found." 
"  The  blood  which  is  to  cleanse  you  is  already  shed ; 
The  Spirit  that  is  to  renew  you  is  already  poured  out ; 
God  is  reconciled  and  is  ready  to  receive  you  ; 

Nothing  is  wauling  but  that  you  come  and  fill  the  iilaco  prepared  for 
you." 

"  Ills  fnrvant."     Not  all  BonaiitH.  Jleuhncr  on  tho  Vocator.    The  servant  reprcsenta 
ono  spirit,  pno  meatagc  ;    but  not  noccBKftrily  ono  and  tho  samo  person,     Tho  thrfu 


rnAP.  XIV.J  ON    ST     LUKE.  59 

messages  were  delivered  (1)  by  John  the  Baptist  and  our  Lord :  (2)  by  our  Lord  and  tho 
Apostles ;  (3)  by  tho  Apostles  and  those  who  came  after  them.  Al/ord.  Observe  tho 
successive  step";:  verso  17,  to  say  to  them  that  were  hidden;  verse  21,  brino  in  the  poor ; 
verse  23,  compel  those  wlio  are  in  the  highways  Bengel. 

"Messengers  ore  sent  to  invite  the  guests  to  a  Hindoo  feast;  -when,  not  only 
relations,  but  all  persons  of  the  same  division  of  caste  in  the  neighbourhood  are  irndtod. 
A  refusal  to  attend  is  considered  a  great  affront."  In  the  East  an  invitation  to  a  feast, 
to  be  held  sincere,  requires  to  be  repeated  twice  or  thrice. 


18.  And  they  all  tuith  one  consent  began  to  malce  excuse.  Thef.riit  said  unto  him,  I 
hare  bought  apiece  of  ground,  and  I  must  needs  go  and  see'iti  I  pra]/ thee  have  mc 
excused. 

Consent.     Not  in  the  Greek,  but  understood. 

This  is  the  key-note,  resolving  not  to  go  to  the  feast. 

As  though  their  refusal  had  been  i7reconccrted. 

Not  the  act  of  the  leaders  of  the  Jewish  church  only. 

The  excuse  they  made  is  in  the  heart  and  on  the  lips  of  all  who  reject 

Christ. 
Many  are  bidden,  but  it  is  a  painful  fact,  many  reject  the  offer. 
Excuse.      T]ie  art  of  making  excuses. — 1.  An  ancient  art.      2,  A  uaii- 

versal  art.     3.  An  lonavailing  art.     4.  A  perilous  art. 
Their  e.'ccuses:  numerous,  vrovthless,  ruinous. 
Each  one  pretends  to  be  hindered  only  ^'jitst  now" 
He  professes  when  these  obstacles  are  removed,  he  will  most  certainly 

come. 
But  all  ai-e  held,  by  the  Master,  to  bo  refusers. 
When  they  call,  then  the  Master  will  refuse.     Prov.  i.  2. 
Ashamed  to  avow  his  refusal,  he  begs  to  be  excused. 
Christ  foretells,  the  heirs  of  the  kingdom  will  reject  this  banquet. 
Idleness,  pleasure,  and  pride  great  obstacles  to  salvation. 
I  have  bought.      Implies  eagerness  for  gain,  as  is  usual  in  a  new 

transaction. 
Gospel  demands  seldom  interfere  with  life's  weighty  affairs. 
The  bargain  complete,  his  request  was  simple  rudeness. 
Not  in  the  spirit  of  Ahab,  demanding  the  vineyard  by  violence. 
None  are  kept  away  by  an  occupation  not  in  itself  sinful. 
Yet  all  become  sinful,  when  interfering  with  higher  objects. 
His  spirit  is  Nebuchadnezzar's. — "  Is  not  this  great  Babylon  '"  ttc.  Dan. 

iv.  oO. 
"  The  lust  oi  the  eye,  and  the  pride  of  life,"  snares  for  the  soul.   1.  John 

ii.  Iti. 


60  SUGGESTH'E    COJi:\rENTARY  [cHAP.  XIV. 

"  Those  laying  lioiise  to  house,  p.ud  field'  to  field."     Isa.  v.  B. 

A  frivolous  escus.e  satisfies  conscience  ;   his  lands  could  not  changCf 

There  may  be  conviction  of  duty,  without  inclination. 

Lawful  mercies  often  prove  fatal  hindi-ances. 

In  the  career  of  covetousness,  desires  kindle  by  their  own  action. 

It  is  hard  to  cany  a  full  cup  even. 

Piece  of  gi'ound.    A  morsel  of  earth  outbalances  a  crown  and  hiugdom. 

He  prefers  the  flesh-pots  of  Eg}-pt  to  angels'  food,  on  the  way  to  Canaan. 

Now-a-days  men  speak  loftily  of  material  interest  and  enterprise. 

Endless  schemes  of  imjirovement  steal  away  oar  relish  for  heaven. 

The  excuse  of  this  man  is  not  that  which  indicates  scornful  rejection. 

It  is  the  language  of  those  who  neglect  or  are  indifi'erent  to  the  invitation. 

The  source  of  this  indifference  not  haruness  of  heart,  wilfully  refusing. 

It  is  the  deadening  effect  of  lawful  possession  of  good  things  of  this  life. 

The  parable  is  not  dii'ected  against  possession  of  laud,  pursuit  of  trade, 

or  married  life. 
But  aguinst  those  who  make  these  gifts  of  God  snares  to  their  souls. 
I  must  needs  go  and  see  it.      This  is  all  the  man  of  the  largest 

possessions  can  do ;  he  cannot  hue]}  them. 
He  can  but  see  what  holds  him  in  slavery,  but  which  he  cannot  hold. 
I  pray  tli'ee  have  me  excused.      He  wishes  not  to  offend  the  giver 

of  the  feast. 
His  words  arc  humble,  but  he  gives  up  eternal  riches  for  temporal. 
This  is  the  common  temper  which  loses  salvation  by  neglect. 
Like  many  who  have  no  time  for  religion,  and  yet  trust  to  find  mercy  at 

last. 
Like  all  sinners,  he  clings  to  the  belief  there  is  something  in  his  case 

different  from  other  men. 
Hence  he  prays  to  be  excused.     A  wretched  jiraycr,  whereby  the  Kingdom 

of  God  is  rejected. 
The  parable  shows  salvation  lost  through  three  things. — 1,  tlie  cai-e  of 

possessions;  2,  the  care  of  business  ;  3,  the  care  of  domestic  Hfe. 


dirb  /xiS?,  Hnpply  ■yi'oj/xt;?.  Tlrnrfrl,  Olilinuscn,  Al/ord,  Wordnwnrth.  ■>t(o/x7);  /^odAi'i',- 
intent.  All  the  refusals  proceeded  from  one  spirit;  the  lovo  of  the  world  destroyed  tho 
■wl.ih  forBpiritual  tliiriRs.  W.  rf>  W. 

afpjjc.  The  iiricst.4,  by  ciiUivatin'^  tho  land,  cliiiR  to  power  over  tlio  people.  Oxen 
refer  to  earthly  rulcrH,  Tsa.  xxii.  Striving  after  earthly  honors.  Lulhcr.  1.  To  thO 
tcnnntR,  who  ciiltivato  tho  land.     2.  Tho  Pharisees,  wlio  woro  violent  as  oxen.     8.  Tho 


CHAP.  XIV.J 


ON    ST.    LUKE.  61 


Sadducees,  who  were  entirely  camaI.H'(;)-6cr(7,  1.  Plnasnreg.  '2.  Industry.  3.  Sensuality. 
Sepp.  "Bought"  {-rty 6 fuxa-a).  Turohasc  completed.  DoddridQc,  Mean  to  purcliaso. 
UoRenmuUcr,  Euinoel.    Purchase  conditional.  Wetstein. 

exe  /u-e  7rapT)TT)|iifVof . — "  Whatever  may  be  the  case  -with  others,  -who  ran  and  ocght 
to  come,  I  ■am  obliged  to  asli  tb3e  to  excuse  me."  The  applicant  does  not  wish  to  detach 
himself  from  his  lord,. he  wishes  to  bo  cpnsiderod  his  fi'iend  and  dependent,  but  on 
terms  of  his  own.  Wordsworth 


19.  And  anothorsaid^  Ihave  bought  five  yol-e  of  oxen,  and  X  0°  toproveihem  :  Iprny 
thee  have  me  excused. 

I  have  bouglit.     The  niimber  need  not  perplex  U3. 

Elisha  -was  found  by  Elijah,  ploughing  vrith  twelve  yoke  of  oxen.    1  Kings 

xix.  19. 
Familiarity  with  the  yote,  tested,  before  the  bargain  is  completed. 
It  was  the  care  and  anxiety  of  business,  which  filled  his  soul. 
Our  Lord,  speaking  of  Sodom,  notices  these  very  things. 
He  pui"poscly  omits  all  mention  of  their  sin. 
Things,  innodent  in  themselves,  absorbing  the  soul,  become  sins. 
Ho  alludos  to  no  open  sin,  committed  in  the  days  of  Noah. 
Prove  them.     Better,  poor  sinner,  test  thine  o■s^^^  heart,  than  the.qc 

oxen. 
The  first  excuse  is  of  something  to  do,  the  next  apology  of  something  to 

enjoy. 
Excused.    Many,  bearing  a  heavy  yoke  of  lust,  are  slaves  to  earth. 
All  innocent  employments,  cease  to  be  such,  causing  us  to  forget  heaven. 
They  all  acknowledge  it  is  their  duty  to  come  some  time. 
This  man,  a  type  of  the  great  mass  of  men  who  blindly  sacrifice  salvation, 

ior  the  world,  without  having  j^roued  it. 
They  barter  heaven  for  the  brief  enjoyment  of  earth,  and  when  they 

seek-to  prov^  those  things  they  have  gained,  they  find  them  unreal, 

fleeting,  delusory. 


"  Oxen."  Wielding  the  whip  over  oxen  may  denote  ambition.  Tropevoiiat. — I  sm 
■now  on  my  way,  when  only  about  to  do  part.  Oosterzec.  e^^  /xe  zrapriTrjixcmv  is  peihaps 
aLatinism. — Excusatum  me  habeas.  Perii)hrastic  tenses  are  often  formed  with  the 
purticiple  and  ex^.  Thus  ari/xacraj  toc  avSpa  «x^t,  having  dishonored  the  man,  ho 
oontfciues  to  dishonor.  Webster's  Syntax. 


C2  SUGGESTIVE    COJIJIENTAEY  [CIJAP.  XIV. 

20.  And  another  said,  I  have  married  a  wife,  and  ih/rcfore  I  cannot  come. 
Harried.     First  excuse  is  pride  ;  second,  business  ;  third,  pleasure. 
"See  you  not  that  I  have  a  feast  of  vuj  own,  why  trouble  me  then  wilb 

yours?" 
The  others  said,  "  I  pray  thee,"  conscious  of  a  poor  excuse. 
The  last,  without  a  courteous  denial,  blindly  refused. 
The  first  year  the  bridegroom  was  excused  from  going  to  battle.     Deut. 

xxiv.  5. 
For  the  same  Crccsus  excused  his  sou  from  a  himting  party. 
"  If  any  man  come  to  Me  and  hate  not  his  wife  and  childi-en,"  &c. 

Luke  xiv.  26. 
"  It  remaineth  that  they  who  have  wives,  be  as  though  they  had  none." 

1.  Cor.  vii.  '20. 
The  sin  is  not  in  having  lawful  things,  but  in  undulij  loving  them. 
I  cannot.     A  mild  form  for  I  iciU  not, 
Ilis  pretended  inability  is  merely  an  evasion. 
Affection  to  relatives  a  frequent  stumbling-block  to  duty. 
"  The  woman  Thou  gavest  me,"  was  Adam's  excuse  for  sin. 
Mai-riage,  the  most  sacred  and  binding  of  all  earthly  relations. 
"  He  ought  to  have  come  and  brought  his  bride  with  him."  Henvyt 
I'crsistentlij  refusing,  he  should  have  come  without  her. 
Apart  from  her,  he  hnoics,  t]iin]cs  of,  cares  for  nothing. 
The  thorough  men  of  the  world  are  ever  ready  with  their  excuses. 
The  marriage  tie,  which  ought  to  help  toward  salvation,  often  ruins  it. 
Husband  and  wife,  both  rejecting,  lay  the  blame  on  each  other. 
Threatenings,  allurements,  example,  ridicule,  shut  partners  oirt  of  heaven. 
Ties  of  unsanctified  affection  in  eternity  become  living  chains  of  fire. 
Mutual  blessings  in  time  may  be  mutual  tormentors  in  eternity. 
Some  courteously,  otliers  rudely,  reject  the  offers  of  mercy. 
Our  Lord  discriminates  between  possessions  and  pleasures  of  the  world. 
Domestic  comfort  and  case  are  often  as  great  a  hindrance  as  riches. 
In  an  untroubled  life,  often  a  more  subtle  temptation  than  in  a  more 

active  career. 
Sloth  and  ease  deaden  the  powers  of  man,  and  leisure  becomes  a  snare. 
Perhaps  it  is  to  this  he  refers  when  ho  says,  "  I  cannot  come." 
"I  have  no  lopger  ihc i^ower,  since  I  have  not  the  desire  to  accept  God's 

offers." 
Homo  and  friendship  weave  their  own  web  of  entanglements. 
The  parable  teaclicH  us  the  common  hindraiu'cs  to  salvation  : — 
1.  Ambition,  and   the  pride   of  worldly   jioiutiou,   and  the  care  which 

properly  brings. 


CHAP.  XIV.]  ON    ST.    LUKE.  03 

2.  Avarice,  aud  the  eugi'ossing  anxieties  of  gaining  tlie  riches  we  desire. 

3.  The  ease  and  comfort,  the  quiet  enjoyincnta  and  pleasures  of  life. 
Not  that  any  of  these  is  necessarily  evil,  or  essentially  a  hindrance  to 

the  Christian. 
But  there  is  nothing  so  innocent  as  may  not  he  perverted,  and  made  tho 
mearuj  of  hardening  the  heart  against  God. 


The  first  alleges  an  ai'ay/cr;, — he  must  go  and  sec  his  lantl ;  tho  second,  not  so  nnich 
aa  this,  only  his  own  plan  and  purpose — Tropeuojaai;  the  third,  not  so  much  as  cither  of 
Ihosc,  but  rudely  asserts  ou  ovvajj-at  {i.e.  ov  povKonai.)  iK0ilv,  Alford, 


21.  So  that -terrant  came,  and  shewed  his  lord  these  things.  Then  the  master  of  the 
house  being  antfrg  sq.id  to  his  serva7it,  Go  out  quicklg  into  the  streets  and  lanes  of  the 
city,  and  bring  in  hither  the  poor,  and  the  maimed,  and  the  halt,  and  the  blind. 

Shewed.     The   servant   told    his    lord  how  his    message    had    been 

received. 
Not  a  single  spiritual  chief  of  the  Jews  joined  the  Saviour. 
The  servant  had  no  power  to  excuse  them,  he  could  only  tell  his  Lord. 
Beyond  the  prerogative  of  any  minister  to  grant  such  a  prayer. 
Ministers  must  give  account  of  the  reception  of  their  ministry. 
They  mourn  at  the  Mercy  Seat,  "  if  no  man  regarded."     Prov.  i.  24. 
"  Who  hath  believed  our  report,  and  to  whom  is  the  arm  of  the  Lord 

revealed  ?  "     Isa  liii.  1. 
Angry.     A  proof  he  had  invited  them  with  tho  utmost  sincerity. 
There  is  a  line  beyond  which  mercy  turns  to  vengeance. 
He  sware  in  His  wrath    that    they    should    not  enter  into   His   resL 

Heb.  iii.  11. 
Grace  dcapiscd,  like  Esau's  birthright,  is  gvo.CQ  forfeited. 
"  God  is  angiy  with  the  wicked  every  day."     Psa.  vii.  11. 
Go  ovit  quickly.     God  the  Giver  of  tho  feast  about  to  illustrate  Hie 

l^arable. 
Expedition  and  importunity  should  hasten  our  efforts. 
In  the  similitude,  it  implies  before  the  banquet  grows  cold. 
The  rich  spread  table  of  grace  is  not  to  be  prepared  in  vain. 
Shows  the  ardor  of  redeeming  love  for  sinners. 
The  work  of  grace  among  Israel  was  limited  to  time. 
The  call  to  the  Gentiles  extends  over  centuries. 
Imjicnding  eternal  peril  threatens  the  rejecters. 
Streets,  lanes,  the  residences  of  the  common  people. 


64  RUGGESTIYE    C0JI1MENTAU7  [CHAP.  XIV. 

First,  broad  avenues ;  second,  nan'ow  alleys. 

We  must  not  ■wait  for  the  -wretclied  to  coma  to  the  house  of  God. 

Streets  represent  the  poor  without  shelter  or  dwelling. 

The  down-trodden  millions  degraded  throughout  the  East. 

Puhlicans  and  sinners,  half  heathen  in  their  midst. 

■\Vhen  the  Pharisees  rejected  Him,  He  turned  to  the  multitude  on  their 

■way  to  the  feast. 
"When  the  rich  refused  to  hear  Him,  the  common  people  heard  Him 

gladly. 
When  the  rulers  crucified  Him,  He  desisted  not  from  His  work  of  mercy, 

but  spent  His  dying  breath  in  blessing  the  penitent  thief. 
Poor  :  who  are  destitute  of  spiritual  riches,  poor  in  spirit. 
Maimed,  halt.     The  world  a  vast  hospital  of  incuraliles. 
Self-righteous,  rich  in  their  o^-n  virtues,  are  passed  by. 
Ho  calls  publicans  and  sinners,  whom  the  Pharisees  called  "  cursed." 

John  vii.  49. 
Great,  wise,  and  proud  who  "thanhcdGod  they  were  not  as  other  men," 

passed  by. 
The  parable,  before  historic,  now  becomes  prophetic. 
Ho  had  founded  a  church  with  room  for  Gentiles  and  Je^ws. 
Even  heathen  should  become  "fellow  citizens  of  the  household  of  God." 
Spiritually  maimed,  "  If  thy  hand  offend  thee,  cut  it  off."     Mark  ix.  43, 
Under  transforming  grace,  common  beggars  become  kings. 
Chri'3Vs  condescension  to  them,  should  enlist  our  compassion. 
Blind ;  therefore  pow-crless  to  help  themselves,  and  for  that  reason, 

more  distrustful  of  themselves. 
Those  who  liiow  that  they  arc  blind. — These,  with  all  their  sins,  enter 

t.he  lungtlom  of  God  before  the  proud  and  couHdeut  Pharisee. 
Ering-  in.     Not  as  in  the  previous  class, — call. 
Those  to  be  hroiight  in  stood  in  need  of  help. 
He  does  not  say,  as  in  the  case  of  tho  next  class, — compel. 
The  poor  and  destitute,  tboso  who  have  nothing  to  trust  to,  need,  as  a 

class,  no-compulsion. 
Our  Lord  teaches, — 1.  That  lie  rejects  no  one;  that  ho  calls  all  mankind 

to  share  in  His  mercy,  and  to  receive  His  salvation. 
2.  That  none,   however  laden  with   sins,   ho^wcvcr  •wretched,   however 

broken  and  crushed,  need  despair;  Ho  calls  such  (v^JcciaZZ;/ to  His 

Kingdom. 
If  God  is  aii'jrii  with  those  who  come  not  to  His  supper,  how  much  moro 

HO  with  those  who  not  only  do  not  come  ilicmaelces.  but  lander  ctlicra 
from  coming  ?  T)^';7ilon. 


XIV.]  ON    ST.    LUKE. 


Omit  cKeii'o?.  Alford,  Tisclicndorf,  Cod.  Sinai.  nKaTeCag. — Nations  among  ■wbich 
the  Jews  ■were  clisperscd.  Vers.  Ger. 

"  The  poor."  A  twofold  calling  of  the  Gentiles.  Gerlach.  Crreetg  and  Komans,  then 
the  harbarians.  Roos.  Jews,  not  proselytes  from  the  heathen.  Lisco.  Publicans  and 
sinners.  Oosterzee. 


22.  And  the  servant  said.  Lord,  it  is  done  as  thou  hast  commanded,  and  yet  there  is 
room. 

The  servant.    Eepresentative  of  all  Gospel  ministers. 

It  is  done.     Faithful  ones  respond  to  their  weighty  responsibility. 

"  They  watch  as  they  who  must  give  account."     Heb.  xiii.  17. 

It  will  be  a  sad  report  for  those  who  refused  their  invitation. 

There  is  room.     Not  the  lord,  but  the  servant,  speaks  of  the  room. 

1.  A  condemnation  of  those  who  ought  to  come. 

2.  Allm-ement  to  those  desiring,  but  daring  not  to  come. 

3.  A  warning  to  ministers  never  to  cease  inviting. 
God's  servants  always  take  counsel  of  their  Master. 

Remaining  faithful,  Paradise  would  have  been  too  narroio  for  man's  seed. 

Noah's  preaching  obeyed,  the  ark  had  been  too  small  for  the  saved. 

But  the  Gospel  feast  has  room  for  all  manldnd  believing. 

Though  there  is  room,  the  banquet  haU  is  not  empty. 

The  multitude,  robed  and  palmed,  "  no  man  could  number."    Eev.  vii.  9. 

They  are  watching  and  longing  for  wandering  ones  to  join  them. 

"  The  Spirit  and  the  Bride  say.  Come."     Eev.  xxii.  17. 

1.  There  is  room  in  the  mercy  of  God,  for  He  is  gracious. 

2.  There  is  room  in  the  merits  of  Christ,  "  His  blood  cleanseth  from  all 

sin." 

3.  There  is  room  in  the  Grace  of  the  Spirit — He  enlightens  the  darkest 

mind. 

4.  There  is  room  in  the  Church  of  Christ  on  oai-th. 

5.  There  is  room  in  Heaven — saints  and  angels  will  welcome  you. 
"  In  My  Father's  house  are  many  mansions."     John  xiv.  2. 
Every  place  shows  the  Kingdom  of  Heaven  is  for  the  looor  in  spirit. 
Although  the  mansions  and  stars  of  Heaven  are  numbered,  yet  in  tho 

Saviour's  heart  there  is  room  for  all  who  will  come. 
Provision  will  never  be  wanting  while  God  is  the  Host. 


"  There  is  room."     On  some  occasions,  so  numerous  are  the  guests  that  there  ic  no\ 
room  for  tbem  to  sit  in  tho  court  of  tlio  person  who  makes  the  feast,  and  a  larger  room 


66  SUGGESTIVE    COilMENTAEY  [CHAP.  XIV. 

is  therefore  borrowed.  "  It  is  done."  Servant  did  not  wait  for  the  sesond  command, 
but  of  his  own  accord  had  done  it.  Meyer.  Oosterzee.  "Room,"  expresses  the  longing 
that  should -iill  ministers'  hearts,  to  see  the  Master's  table  filled.  Brown.  Grace  will 
endure  a  vacuum,  as  little  as  nature.  Beilgel. 


23.  And  the  lord  said  unto  the  servant,  Go  out  into  the  hi(]hways  and  hedges,  and  com- 
pel them  to  come  in,  that  my  house  may  be  filled. 

Highways.     The    broad   well  trodden  -^vays  of  tlie  world,  the  open 

notorious  sinners. 
The  Giver  of  the  Supper  anticiijates  no  rejection  on  their  part. 
They  might  hesitate  to  a^jproach  from  luncorthiness  not  unwillingness. 
Christ's  ambassadors  urge  them  with  importunate  entreaties. 
Thus  angels  laid  their  hand  on  lingering  Lot  and  brought  him  forth. 
God   entreats   and   commands   "  all  men  everywhere  to  rejDent."     Acts 

xvii.  30. 
By  "  the  terror  of  the  Lord  we  persuade  men  "  to  repent.     2.  Cor.  v.  11. 
By  calamities  God  drives  men  to  seek  refuge  in  Christ. 
Teuitent  publicans  and  harlots,  offscom-ing  of  earth,  are  welcomed. 
Homeless  aliens,  left  out  "  in  the  world,"  by  a  selfish  race.     Eph.  ii.  12. 
Orphans,  in  theii-  abandonment,  gladly  return  to  their  Father's  house. 
Hedges.     The  neglected  rustic  population,  or  perhaps,  secret  offenders 

against  God. 
Historically,  the  heathen  sunk  in  the  lowest  depths. 
It  contemplates,  prophetically,  the  great  work  of  missions. 
Direct  Gospel  offers  to  be  made  to  the  outmost  circles  of  humanity. 
The  invitation  which  was  first  addressed  to  the  higher  classes  is  now  ad- 

di-csscd  to  the  lower. 
From  the  poor  dwellers  in  the  city  the  parable  passes  on  to  the  despised 
Gentiles  of  the  country. 

This  inviting  of  new  guests  sets  forth  the  gi-ace  of  God. 

Grace,  which  embraces  the  most  distant  and  the  most  lowly. 

Compel.     The  Divino  urgency  of  Love  would  wrest  all  from  ruin. 

Not  by  force  of  arms,  but  by  force  of  arguments ;  those  dra(j(jed  in  do 
not  come  in. 

To  prevail  onhy  prayer ■•f,  counsels,  and  entreaties. 

Every  otlier  kind  of  conii'ulsiou  is  opposed  to  the  sjiirit  of  the  Gospel. 

Persecution  is  inconsistent  with  the  principles  of  morality. 

It  is  not  doing  to  otliers,  as  we  woidd  that  tlicy  sliould  do  unto  UB. 


CIIAr.  XIV.]  ON    ST.    LUKE.  .  G7 

The  cliurch  which  tolerates,  encourages,  and  practises  persecution  is  not 

the  Church  of  Christ. 
"The  wcajions  of  our  -warfare,  are  not  carnal,  hut  mighty,"  &c.     2.  Cor. 

X.  4. 
It  shows  the  relative  position  of  the  humble  guest,  compared  with  the 

feast  of  the  exalted  householder. 
Knowing  their  unworthiness,  they  demand  urgent  pressing. 
With  the  zeal  of  Paul  for  Judaism,  but  let  it  be  for  Christ. 
No  dragoonmg  to  the  sanctuary,  but  forced  by  love. 

They  may  say  "  we  homeless  wi'etches  are  no  company  for  such  a  feast." 

."  I  cannot  go  to  that  high  table,  in  my  beggar's  garment. 

'  We  in  the  dusty  dreary  high  ways  have  no  dress  for  such  a  banquet" — 

The  Lord's  servants  are  to  say  "  I  cannot  can-y  back  such  a  message  to 

my  Lord."      "  Thy  misciy  is  no  hindrance,  such  as  thou  art,  I  am 

to  bring." 

It  represents  the  fears  of  the  sincere.     But  the  Divine  commission  says 

"  Take  no  excuse,  dispel  their  fears,  silence  their  objections." 
"  Ering  them  as  they  are,  think  not  of  preparation. 
"  Just  as  I  am,  without  one  plea,  but  that  Thy  blood  was  shed  for  mc,  0 

Lamb  of  God  I  come." 
My  house.     Heaven  no  tent,  but  a  palace  "not  made  with  hands." 

2.  Cor.  V.  1. 
King  of  kings,  "  dwelling  in  light,  and  inhabiting  eternity."    Isa.  Ivii.  15. 
Many  mansions,  for  many  sons,  to  be  brought  to  glory.      John  xiv.  2. 
The  urgency  of  love,  excludes  none,  not  excluding  themselves. 
The  greatness  of  His  grace,  and  urgency  of  His  love,  compel  men. 
Filled.     God's  grace  embraces  the  most  distant  and  lowly. 
He  who  provides  a  boundless  banquet,  shall  not  need  for  guests. 
"  Though  Israel  be  not  gathered,  I  shall  be  glorious."     Isa.  xlix.  5. 
The    unbelief   of   man  shall  not  make    God's  promises  void.       Eom. 

iii.  3. 
The  riches  of  Christ  inexhaustible,  as  they  are  unsearchable. 
Kote,  1.  The  mercy.     2.  Freeness.     3.  Eilicacy,  of  the  Divine  calling. 


^^ Hedges."  Pertains  to  tlie  ceremonial  law.  BreriMius.  Tho  Gentiles  without  law, 
the  pagani.  Denton,  Bengel.  avdyKaa-ov, io  compel,io  force, to  constrain,  to  constrain 
by  argument.  Liddell  &  Scott.  This  -word  gives  no  warrant  for  violence  in  propagating 
religion.  Grotius,  Wordsioorth.  Use  so  much  zeal  and  importunity  they  may  feel 
constrained  to  come  in.  Shows  the  power  of  the  Gospel  for  tho  conversion  of  tho 
heathen.  Thcoplujlact.     Moral  force.  Justin,  Tcriullian,  Minutius,  Lactantius.    Com- 


68  SUGGESTIVE    COMBIENTARY  [CIIAP.  XIV. 

pulsion  to  heretics,  sueli  as  Donatists.  Augustine.  Press  them  to  come  in.  Doddridge. 
"\Vith  her  much  fair  speech,  rivdyKaaev,  she  compelled  them,  Prov.  vii.  21.  Importune 
them.  Frequently  used  by  the  Greek  classics,  in  tMs  sense,  as  eogo  and  compello,  in 
Latin. 

airdyKaieTai — was  compelled  or  persuaded,  by  the  Cnidians.  Thucyd,  Lib.  viii.  "  I 
force  not ;  I  compel  not ;  but  each  one  I  mate  lord  of  his  own  choice.  A\Tierefore  also  I 
say,  "  If  any  man  will."-Chrysostom.  God  does  not  compel  men  against  their  will,  hut 
makes  them  nilUng  to  come  to  Him.  Isa.  xxvi.  9;  Hag.  ii.  7. -P/os/)er.  Perhaps  au 
allusion  to  infant  baptism.  Alford.  Such  were  His  preparations,  He  must  have  guests, 
if  He.  made  them  of  stones.  Lutlicr. 


Ii.  For  I  say  unto  you,  That  none  of  those  men  which  were  bidden  shall  taste  of  my 
iitppcr. 

I  say.     Kot  tlio  -words  of  tiie  host,  but  God's  decree. 

Solemn,  -well  known  emphasis,  hints  at  the  significance  of  the  parable. 

This  discourse  fitly  concludes,  -with  the  j^ersonal  testimony  of  our  Lord. 

The  slight  echo  to  such  parable,  need  not  surprise  us. 

None  of  those.     Gr.  not  one ;  by  look  and  voice,  He  might  refer  to  tho 

Pharisees. 
This  finally  excludes  from  the  feast,  those  refusing. 
Those  refusing  the  mamage  feast,  according  to  oriental  ideas,  rebels. 
After  the  final  rejection  of  Christ,  many  Jews  believed. 
But  theirs  was  the  same  faith  as  that  of  the  Gentiles. 
They  were  saved  not  as  Jcios,  but  as  believers  iu  Jesus. 
Taste.     Those  hidden  who  refused,  shall  \>o  forbidden,  when  the  door  is 

shut. 
The  parable  here  becomes  prophetic,  lie  utters  His  own  warning  to  those 

for  whom  lie  had  spoken. 
Present  despisers,  shall  not  be  future  partakers. 
There  are  four  sorts  of  grace  granted  by  God  to  sinful  men. 
These  divers  kinds  of  grace  are  denoted  by  divers  words. 
I,  jainners  invited  ;  verso  16.     2.  Sinners  called;  verso  17.     3.  Sinners 

Jjrought;  verse  21.     4.  Sinners  compelled;  verso  23.     Tho  grace  of 

Cavitation  and  of  outward  call  is  insufficient.  Quesnel. 
My   supper.       A  majestic  turn  to  Plis  words   at  once  reveals   His 

meanin;;. 
"  1  ALSO  iiwv.  A  suri'ER,  wliich  I  AND  My  Fatuer  have  prepared." 
"  Ye  arc  as  truly  called  to  cat  bread  in  tho  Kingdom,  as  yo  eat  to-day  at 

•ihifl  table." 
Droppnig  tho  metaphor,  Ho  proclaims  tho  supper  "His  own." 
Imphcft  tliat  11(3  Will  refuse,  wlieu  they  aak  for  mercy. 


CHAP.  XIV.]  ON    ST.    LUKE.  69 

For  even  mercy  may  be  sought  too  late.    Prov.  i.  24. 

Those  expected _/(?'sf  to  receive,  are  first  to  slujht  the  offer. 

Those,  the  least  likely  to  value  it,  most  gladly  accept  it. 

From  the  1st  to  the  24th  verse  may  have  occm-red  in  the  space  of  half 
an  hour. 

Thi-ee  epochs  noted,  1.  Gospel  preached  to  Je-wish  rulers,  &c.  2.  To  the 
common  people.     3.  To  the  Gentile  world. 

God  oilers  His  spiritual  gifts  to  all  manldnd,  hut  will  compel  no  man 
against  his  will  to  accci^t  offered  mercy. 

Those  who  receive  not  that  mercy,  do  so  by  their  owu  deliberate  pre- 
ference of  the  world. 

No  excuse  which  men  may  offer  for  that  preference,  and  the  rejection  of 
mercy,  will  be  accepted  by  God.  Denton. 


"  1  iaij."  Speaker,  the  Savionr.  Kumoel,  Stier,  Oosterzee.  Lord  of  the  feast. 
Grotius,  De  Wette,  Olshausen,  Meyer,  v/xiv  f"  You  ").  To  the  introduced  poor.  Bengel. 
To  the  messenger.  Stier.  The  transition  from  iiixlu  to  the  cKeCvuiv  of  the  parable,  gives  a 
still  keener  edge  and  delicacy  of  precision  to  the  Lord's  words.  Schlciermacher.  For 
these  scoraers,  however  much  they  may  assume  to  be  men  of  understanding,  tuiT  away 
from  the  invitation  in  their  folly.  They,  contemning  the  poor,  will  see  themselves  passed 
by  in  the  eternal  banquet  of  mercy.  Stier. 


25.  H  And  there  went  great  multitudes  with  him:  and  he  turned,  and  said  unto  them, 

Went.     It  is  evident.  He  had  left  the  house  of  the  Pharisee. 
IiTCsolute  and  wavering,  they  did  not  openly  confess  Him. 
Multitudes.     Many  followed  for  love,  and  more  for  company. 
He  foresaw  that  multitudes  would  soon  fall  away  from  Him,  and  that 

multitudes  would  soon  cry  "  Crucify  Him." 
He  shows  them  that  He  reads  their  hearts  and  foresees  the  future. 
He  winnows  them,  as  Gideon  did  32,000,  to  300,  by  prophecies  of  trials 

and  tribulations. 
He  saw  where  there  was  an  indistinct  inclination  towards  Himself. 
In  the  Pharisees,  He  had  seen  aversion  ;  humility  wanting  in  all. 
Said.     He  summons  the  irresolute  hearers,  to  a  speedy  decision. 


"  Went."  His  final  journey  to  Jerusalem,  after  His  departure  from  Galilee.  Brou-7i. 
"Multitudes."  Breach  between  Him  and  Thariseea  widened.  As  His  words  becomo 
sharper,  the  crowd  rallied  round  Him.  Andrews, 

27 


70  SUGGESTIVE    COMMENTARY  [cHAP.  XIV. 

26.  If  any  man  come  to  me,  and  hate  not  his  father,  and  mother,  and  wife,  and  chil- 
ch-en,  and  brethren,  and  sisters,  yea,  and  his  own  life  also,  he  cannot  be  my  disciple. 

t 
If  any  man.     Where  the  gi-eatest  multitude  assembled,  there  at  times 

He  spoke  most  severely. 
Come.     Our  Lord  at  first  sight  seems  to  repel,"  instead  of  attracting 

discijiles. 
He  is  more  anxious  about  the  qualit!/,  than  the  number. 
Hate.      Is  an    idiomatic  expression   for   lociitrj   less.       Gen.  xxix.  31; 

Eom.  ix.  13. 
The  doctrine  of  Christ  does  not  permit  us  to  hate  even  an  enemy. 
That  no  such  thing   as  active  liatred  is  meant,  is  plain  ;  it  often  denotes 

that  Avhich  is  an  inferior  degree  of  love,  Avhcn  contrasted  with  the 

love  shown  to  some  higbly  favored  object. 
The  Son  of  Peace  enjoined  none  but  a  lioUj  hatred. 
Love  lesn.     Matt.  vi.  21 ;  Eom.  ix.  13  ;  Gen.  xxix.  30-31. 
We  are  not  often  called  actually  io  forsahe  all  for  Christ. 
But  we  must  liave  a  lieart  ready  to  do  it.     Acts.  xxi.  13. 
He  who  finds  "  his  all"'  in  Christ,  can  easily  give  up  all  for  Him. 
Jacob  did  not  hate  Leah,  but  preferred  Eachel. 
An  ungodly  thing,  to  liate  a  parent ;  literally  to  hate  one's  sc// impossible. 

Eph.  V.  29. 
He  who  serves  God  without  loving  Him,  builds  without  foundation. 
The  very  spirit  of  the  Gospel  is  love  even  to  our  euemies. 
Malevolence  toward  our  connections  is  not  even  hinted  at. 
A  Christian  wishes  his  friends  well ;  ready  to  do  them  good. 
Fidelity  to  Christ,  may  disobey  their  injunctions. 
Tc  thwart  (/icir  inclinations,  reject  Jieir  entreaties,  renounce  their  zociet^ 

is  not  wishing  ill,  but  rather  lose  these  than  heaven. 
"  Ho  that  loveth  father  or  mother  more  than  Me,  not  worthy  of  Me." 

Matt.  X.  37. 
Thus  Moses  and  Abraham  parted  with  all  earthly  connexions. 
He  names  not  houses  and   lands,   for  ijliilosophu  has  taught  men  to 

despise  tlicm. 
riiilip  of  Macedon  conquered  less  by  the  sword  than  by  gold. 
.Mohammed  multiplied  his  converts  by  flattering  the  people. 
Our  Saviour  ensnares  no  one  by  foretelling  a  smooth  path  to  ])eavcn. 
He  told — 1,  of  trials  and  comforts  ;  2,  of  labour  and  reward  ;  3,  of  a  race 

and  a  prize  ;  4,  of  a  battle  and  victory. 
f£is  father.     When  duty  to  our  parents  comes  into  competition  with 

Christ — .strongest  tics  of   friendsiiip   yield  to  the  stronger  love  of 

Jesus. 


CHAP.  XIV.]  ON    ST.    LUKE.  71 

Demand  of  self-denying  love:  1,  seemingly  incougruous,  yet  simple  ;  2, 

seemingly  prejudicial,  yet  profitable;    3,    seemingly  arbitrary,  yet 

justifiable ;  4,  seemingly  superlluous,  yet  indispensable  ;  5,  seemingly 

superhuman,  yet  certainly  jDracticable. 
Own  life.     "  Every  man  loves  Lis  own  life  and  clierislieth  it."     Eph. 

V.  29. 
"  Skin  for  skin,  all  tbat  a  man  bath,  will  he  give  for  his  life."  Job  ii.  4. 
Kefers  to  robes  of  fur,  costly  pieces  of  jDroperty  in  Job's  time. 
One  would  yield  all,  nay,  the  very  garments  he  wears  for  life. 
"When  they  persecute  you  in  one  city  flee  ye  to  another." 
In  a  storm  at  sea  men  cast  all  overboard  to  save  their  lives. 
But  Christ's  disciples  must  part  with  life  itself  for  life  eternal. 
Witnesses  of  blessed  memory  "  loved  not  their  lives  unto  death."     Ecv. 

xii.  11. 
Tins  hate,  not  only  consistent  with,  but  ahsolutelij  necessary  to  the  very 

highest  kind  of  love. 
That  element  in  love  which  makes  a  man  a  ivise  and  good  friend,  not  for 

time  only,  but  for  eternity.  Alford. 


el  Tt?  cp;(CTai.  1 1  with  ns  loses  its  hypothetical  force,  like  "  si  quis,''  in  case  any, 
whosoevei',  whatever,  Mark  iv.  23,  Phil.  iv.  8.  Wehstcr's  Syntax. 

Trpos — to;  oTTiVto. — n/<cr,  Matt.  xvi.  24,  differs.  Oostcrzee.  juto-et.  Is  not  prepared 
to  give  up,  does  not  offer  to  renounce.  Our  Lord  frequently  introduced  His  teaching  by 
some  hard  saying  or  startling  announcement  to  attract  attention.  W.  &  W.  The  hate  is 
the  general,  not  personal,  feeling  of  alienation,  in  the  inmost  heart.  Alford.  iDemand  of 
self-denying  love.  The  expression  is  too  cutting,  not  to  be  chosen  int^-ntionally,  and 
love  less  (minus  amare.  Kuinoel,  De  WetteJ  only  weakens  the  thought.  Oosterzee. 


27.  And  whosoever  doth  not  bear  his  cross,  and  come  after  me,  cannot  he  my  dlsfiple. 

Bear  liis  cross.     These  words  explanatory  of  the  preceding  verse. 

Men  follow  after  the  world  to  avoid  the  ci'oss. 

A  cross-bearer,  among  the  Romans,  a  teiin  of  highest  infamy. 

Jesus,  unlike  all  impostors,  honestly  exposes  the  hardships  of  His  sonrice. 

Satan  shows  the  best,  but  hides  the  worst  of  his  cause. 

Cross   of  humiliation,     of    renunciation    of    self-righteouness,    of  the 

crucifixion  of  sin,  of  reproach,  and  of  affliction. 
It  is  easier  to  die  the  death  of  a  maetyr,  than  to  live  the  life  of  a 

Christian. 
The  terrible  penances,  self-inflicted,  by  Flagellants,  prove  this. 


72  SUGGESTIVE    COMMENTARY  [CTHAP.  XIV. 

^If- immolations  of  Faquirs,  in  India,  demonstrate  it. 

Unfinished  towers,  make  scoffers  mock  at  the  city  of  our  God. 

The  tower  viust  be  built ;  the  fight  viiist  be  finished. 

Heaven  must  be  sought  at  any  price. 

Every  Christian  is  a  cross-bearer.  Luther. 

The  cross  is  God's  free  school,  where  we  learn  much.  Bridge. 

The  cross  must  be  borne,  carried  ;  we  are  not  at  hbeiiy  to  step  over  it, 

or  go  round,  to  avoid  it.  Baxter. 
Come  after  MS.    He  may  be  a  man's  disciple  without  these  sacrifices, 

He  cannot  be  Christ's.  Wcrdsu-orih. 
No  hearer  of  the  Gospel  can  be  saved  who  is  not  the  disciple  of  Christ. 
No  man  is  Christ's  disciple  who  does  not  embrace  His  doctrines. 
No  man  can  embrace  Christ's  doctrines  without  loving  His  precepts. 
Love  to  Christ  leads  to  self-denial  and  obedience  to  the  will  of  Christ. 
Affliction,  in  its  various  kinds,  is  the  cross  which  the  disciple  of  Christ 

must  endure. 
He  will  bear  it  in  patience  when  God  sends  it,  but  he  will  not  go  forth  to 

seek  it. 
He  knows  that  without  the  battle  there  can  be  no  victory. 
Without  the  cross  there  can  be  no  crown. 
Sanctified  afflictions  are  in  the  way  to  the  Kingdom,  but  are  not  the 

cause  of  reigning. 
Christian — Let  Christ's  precepts  be  the  rule  of  thy  life. 
His  Ivingdom  the  subject  of  thy  prayers  and  the  object  of  thy  hope. 
To  promote  the  glory  of  God,  be  it  thy  daily  effort  and  thy  unceasing 

desire. 
In  all  things  pertaining  to  mortals  bchold^Christ  as  the  Great  Example. 


28.  For  which  of  you,  intending  to  build  a  tower,  sitteth  not  down  first,  aiid  counteth 
the  cost,  whether  he  liave  sufficient  to  finish  it? 

Intending.     Gr.  iclsliiufj.    "Whole  energies  of  the  mind,  for  a  life-timo 

engaged. 
TlioughtlcKs  indifference,  never  leads  one  to  ar/onizc,  to  cuter  in. 
Men  would  fain  bo  Christians  at  a  cheap  rate. 
But  without  serious,  resolute  purpose,  myriads  fail. 
Tower.     An  edifice  not  to  be  reached  by  ordinai-y  means. 
Wc  Hcc  in  this  figure,  the  crpcnscs;  by  the  next,  the  perils  of  our  course. 
They  of  Babel  memory  left  their  tower  unfinished.     Gen.  xi.  1-9 
All  half  CJiristianily  becomes  a  Babel  in  the  end. 
Decided,  whole-hearted  religion,  commands  the  respect  of  enemies. 


CHAP,  XIV.]  ON    ST.    LUKE.  73 

Liilvc-warm  Christianity  attracts  the  scorn  of  men. 

Counteth..     Gr.  pebble.     Ancient  counting  by  dropping  pebbles. 

Eepiitatiou,  liberties,  estate,  life  itself,  all  sacrificed. 

Giving  up  our  sins,  self-righteousness,  ease  and  worldliness. 

Finish.     Schemes  incomplete,  strongest  proof  of  human  folly. 

lleligion  will  cost  something,  irreligion  ■will  cost  more. 

It  is  a  reasonable  service  and  therefore  demands  reflection. 

The  motive  for  embracing  Christ's  Gospel  must  be  considered. 

The  power  to  remain  faithful  to  the  Truth  professed. 

A  consciousness  of  inherent  weakness  and  disinclination  to  spiritual 

things. 
Knowledge  of  the  som-ce  from  which  strength  is  to  be  obtained. 


TTvpyor.  In  a  vineyard,  or  from  wMch  to  guard  a  flock.  Doddridge,  EUley.  A 
dwelling  house.  Horace  calls  Ms  house  on  ahill,  an  arx.  Pearce.  Livy  calls  Hannibal's 
garden-house,  turrim.  Harmer.  A  great  palace-liko  edi&cc.  Olshausen.  A  high  palace. 
Oostcrzce.  i/(7)<;)t'fet. — Calculates.  Gi-.  and  Eng.  from  calculus  a  pebble,  used  hy  tho 
Greeks.    American  Indians  and  African  natives  count  by  pebbles  and  sheila. 


29.  Lest  haply,  after  he  hath  laid  the  foundation,  and  is  not  able  to  finish  it,  all  that 
behold  it  begin  to  mock  him, 

30.  Saying,  This  man  began  to  build,  and  was  not  able  to  finish, 

Foundation.     Matt.  vii.  24.     A  firm  foundation ;  this  the  preseiwation 

of  the  building. 
Even  after  laying  the  foundation,  the  builder  may  be  put  to  confusion. 
It  is  easier  to  throw  life  aicay,  than  to  lead  it  to  Christianity. 
"  Broad  is  the  way  which  leads  to  death,  and  many  there  be,"  &c.    Matt, 

vii,  13, 
Able.     Sinner  convicted  of  his  own  weakness,  the  \'ictoiy  is  begun. 
He  flics  to  God,  to  provide  him  for  the  battle. 
Mock,     Verse   10,    Christ  appeals  to  a  man's  sense  of  shame;  here, 

pride. 
The  complete  and  decided  Christian  alone  enforces  the  respect  of  men. 
Half  Christians,  like  tmfinished  palaces,  are  objects  of  contempt. 
This  condemnation,  maliciously  passed  by  sinful  men,  fore-shadows  and 

fore-annoimces  the  condemnation  of  God. 


74  SUGGESTI^Ti    COMMENTAKY  [CHAP.  XIV. 

If  men  praise  us  for  returning  to  tlie  -world,  the  Devil  will  finish  the 

mockery,  in  his  time  and  way. 
There  never  %'^'ill  lack  mockers  at  true,  or  false  Christianity. 


fiT)  IcrxvovTo?.  Da  quod  jubes,  et  jube  qnod  vis.  Memorable  prayer  of  Augustine, 
These  warnings  not  vitiated  by  the  doctrine  of  the  perseverance  of  the  saints.  Doddridge* 
Traths  have  a  theological  and  anthi'opological  aspect.  Stier. 


81.  Or  what  king,  going  to  make  war  against  another  king,  sitteth  not  down  first,  and 
consulteth  whether  he  be  able  with  ten  thousand  to  meet  him  that  cometh  against  him 
with  twenty  thousand  ? 

Going.     A  beginning  of  discipleship  is  here  hinted  at. 

Make  war.      The   man  building  without  coimtiug  the  cost,  implies 

folly. 
The  king  going  to  war  without  taking  counsel,  implies  danger. 
These  parables  therefore  convey  instruction  to  four  classes  of  persons — 
1.  To  the  inconsiderate  Christian.    2.  To  the  mistaken  Christian.     3.  To 

the  timid  Christian.     4.  To  the  steadfast  Christian. 
From  the  word  building  we  derive  the  term  edify.     1.  Cor.  iii.  10. 
The  Christian's  life  is  a  life  of  warfare  and  a  life  of  watchfulness. 
He  has  to  contend  against  all  the  unfruitful  works  of  darluiess. 
Against  the  enemies  of  God  and  of  his  own  soul. 
Having  for  his  armor,  truth,  righteousness  and  faith. 
A  war  discreetly  carried  on  requires  reflection. 
A  knowledge  of  the  enemy's  power  and  of  the  stratagems  to  which  ho 

may  resort. 
Satan,  the  world,  and  self  are  the  forces  combined  against  the  Christian. 
Of  no  one  of  them  must  he  ever  desire  conditions  of  peace. 
He  must  take  counsel  and  that  by  frequent  prayer. 

Ho  must  follow  Christ  as  the  Captain  of  salvation  and  the  Lord  of  hosts. 
And  look  to  Him  for  direction  in  the  warfare  and  for  support  when 

pvesflod  by  the  foe. 
You  must    "  endure    hardness,   as   a   good   soldier  of  Jesus   Christ." 

2.  Tim.  ii.  3. 
Snlnmon  hints,  "  Witli  good  advice,  make  war."     Prov.  xx.  18. 
King.    "ISclidld   the  Lord  cometh  with  10,000  of  His  saints."     Jude 

verso  11.     Dan.  vii.  10. 
"Who  may  abide  the  day  of  His  coming  ?  "     Mai.  iii.  2. 


CHAP.  XIV.]  ON    ST.    LUKE.  75 

The  Cliristian  warfare  has  something  Idnijlij  about  it. 

His  foes  not  alone  mortal,  but  ^'^  ijriiLcipalilles  and  powers.'''' 

Sitteth.  down,  at  the  council  table  ;  implies  deliberation. 

The  wise  ministers  of  state,  consulted,  seldom  rashly  rush  into  folly. 

Cometh.     The  Lord  may  delay  His  coming,  but  judgment  is  sure. 

Against  him.     All  our  equipments  of  moral  excellence  God  converts 

into  sins. 
If  one  is  filled  with  good  resolves  this  test  wiU  expose  them. 
However  well  armed  to  appear  before  Him  at  His  coming,  He  will  at  last 

remain  mightier  than  thou. 
Twenty  thousand.     Contest  for  salvation  is  unequal  with  lis. 
But  human  vml,  hy  faith,  can  overcome  the  world.     1.  John  v.  4. 
Self  must  be  absolutely  surrendered  to  God  or  we  are  lost. 


Pao-iArus.  The  king,  an  emblem  of  a  belieTer.  The  20,000,  of  Satan,  &c.  .4!(.7i(s/i;!e. 
Herod.  Isaac  Newton.  But  he  does  not  appear  to  have  been  weaker  than  Aretas,  Idng  of 
Arabia.  fia-aiKel. — Prince  of  darkness.  Lange,  Braunc.  God.  Stier,  Benr/cl,  Alford, 
Lisco.  The  spirit,  not  the  phraseology,  to  be  noted.  Brown.  If  the  ijarable  stood  bj 
itself,  it  might  show  the  danger  of  contending  with  God. 

"  flitteth  down."  Magnus  sedet,  ^neaa.  Ftr^/J.  "  Ten  thonsan(j."  Ten  command- 
ments. Lisco.  '"Tower"  builders,  refer  to  inward  conflicts;  the  "tt'or,"  to  outward 
enemies.  Oostcrzee.  Our  Lord  had  been  giving  high  and  heavenly  precepts  ;  He  tells  us 
if  we  will  erect  our  tower,  i.e.  build  up  our  lives,  we  must  frame  our  account  for  a  large 
amount  of  ditSculty  and  suffering.  Gregory.  He  had  been  speaking  also  ot  S2)i ritual 
warfare  against  the  powei-ful  enemy  of  our  soula.  We  must  prepare  our  forces 
accordingly.  Cyril. 


32.  Or  else,  iBhile  the  other  is  yet  a  great  way  off,  he  sendcth  an ambassage,  and  dcs-rrth 
conditions  of  peace. 

Ambassage.     He  who  refuses  to  treat  for  peace  fights  against  Go(k 

He  who  takes' up  his  cross  submits.     John  v.  23. 

From  beginning  to  end  the  cost  of  being  a  Christian  is  great. 

It  is  not  too  great  for  the  broken  heart  and  contrite  spirit. 

Desireth.     Gr.  betjrjing,  as  one  entreats  for  alms. 

With  greater  ease  the  king  prevails  on  himself  to  sacrifice  an  army  than 

to  seek  peace. 
The  request  for  peace  expresses  the  hatred  of  one's  o-i\m  soul,  by  which 

he  entirely  renounces  and  resigns  him  unreservedly  to  gi-ace. 


Ta  TTpbs  eiptjiTjc . — an  armistice  ;  arrangements  with  a  view  to  place. 


76  SUGGESTIVE    COMIMENTAEY  [cHAP.  XIV. 

S3.  So  Wkeiviac,  whosoever  he  be  of  you  that  forsaketh  not  all  that  he  hath,  he  cannot 
be  my  disciple. 

Forsaketh.     We  renounce  all  Triien  we  do  not  set  our  affections  upon 

tlie  things  of  tliis  life. 
We  renounce  all  when  we  are  ready  to  forsake  all  at  the  command  of  God. 
We  renounce  all  when  we  use  it  only,  like  travellers,  as  a  provision  for 

our  journey. 
That  journey  being  daily  onwards   towards  the  Heavenly  Canaan,  and  in 

obedience  to  a  Divine  command. 
The  builder  renounces  and  expends  money ;  the  waiTior,  troops  ;  and  the 

disciple,  parents  and  all  social  ties. 
Self-renunciation  and  humbly  acknowledging  our  poverty  and  helpless- 
ness alone  counts  the  cost,  and  is  the  submission  to  our  King. 
It  is  a  mighty  undertaking  to  compass  being  a  disciple ! 
Better  leave  Christ  sorroiving  than  stay  dissembling. 
All  he  hath.     Gt.  possessions,  both  persons  and  property. 
If  you  do  not  love  those  things  you  possess,  you  forsake  them,  even 

while  you  possess  them.    We  may  retain  them ;  and  yet  leave  them. 

Gregory. 


aTTOTa.a-<T(Tai.  1.  Range  into  parts.  2.  Take  apart.  3.  Bid  farewell.  4.  Kenonnc©. 
Qescnius.  Bids  farewell  to,  implying  deliberate  anangements.  Tlie  present  tense  is 
used  to  announce  a  general  truth.  Webster's  Syntax. 


34.  H  Salt  is  pood:  hut  if  the  mlt  have  lost  his  savour, wherewith  shall  ithc  seasonedt 

Salt.     A  figure  of  nourishment  and  preservation. 

For.the  tliird  time  He  repeats  the  saying  concerning  salt.  Matt.  v.  13; 
Mark  ix.  50. 

Salt  is,  in  Scripture  symbolism,  the  whole  life-retaining,  pm-ifying  in- 
fluence of  the  Spirit  of  God. 

A  symbol  of  heavenly  wisdom  and  of  perpetuity.     Col.  iv.  6. 

Symbol  of  barrenness.     Judges  ix.  45.     Of  hospitality.     Ezra  iv.  14. 

Sjnnbol  of  gratitude.     Eating  salt,  Arabs  esteem  you  a  friend. 

Mixed  with  fodder.     Isa.  xxx.  24.     Sprinkled  on  sacrifices.     Lev.  ii.  13. 

llomans  and  (!rccks  used  salt  on  all  animal  sacriliccs. 

Tncenso  perfumed  (Kx.  xxx.  35),  had  salt  in  it. 

It  does  not  exclusively  refer  to  salt  in  sacrifices.     Num.  xviii.  19. 

Every  oblation  of  the  meat  offering,  seasoned  with  salt.     Lev.  ii.  IS. 


CHAP,  XIV.]  ON    ST.    LUKE.  77 

Christianity  arrested  the  corruption  bcgiin,  and  imparted  a  fresh  and 

lasting  savor. 
God  manifests   the   savor   of  His   knowledge,  by  His  Church.     2.  Cor. 

ii.  14. 
Good.     It  prevents  corruption,  and  promotes  life. 
Saints  faithful  in  persecutions,  prove  themselves  good  salt. 
liOst.     Pure  salt  dissolved,  ceases  to  bo,  is  annihilated. 
No  ojie  really  converted,  will  ever  be  finally  lost.     John  xvii.  24. 
Angels  rejoice  over  conversions  ;  no  possible  error  can  take  place.     Luke 

XV.  10. 
Salt,  the  inner  power  of  divine  grace,  preserving  the  believer. 
It  cannot  any  more  become  saltless,  than  light,  darkness. 
Without  salt,  the  "  earth  is  corriipt  before  God."     Gen.  vi.  11. 
Abiding  virtue  within,  divine  energy  without,  strictly  inseparable. 
He  who  ceases  to  salt  others,  shows  himself  saltless. 
They  had  no  root  in  themselves,  who  perish  under  persecutions. 
If  the  world  persecute,  it  is  because  they  feel  the  salt. 
Saltless  salt  is  despised,  hypocrites  are  ever  scorned. 
"  They  went  out  from  tis,  because  they  weio  not  of  ms."     1.  John  ii.  19. 
Nominal  professors  are  oft  among  the  most  abandoned  of  men. 
Savour.     It  gives  a  relish  lo  the  food  of  man  and  beast. 
It  forms  an  essential  element  in  human  blood. 
In  the  hot  climates,  no  meat  can  be  preserved  without  it. 
The  most  familiar  and  necessary  substance  of  hfe. 
It  seasons  what  is  insipid,  and  preserves  the  corruptible. 
Seasoned.     Salt  cannot  be  restored,  nor  an  apostate,  remaining  such. 
If  the  Gospel  cannot  change  them,  what  else  can  ? 
It  is  impossible  to  renew  them  again  unto  repentance.     Heb.  vi.  4-G. 
If  the  earth,  bearing   thorns,  is  rejected,  how  will   backsliders   fare? 

Heb.  vi.  8. 


aAa?. — Chloride  anil  sodium.  After  KaXov,  add  olj'.  Tischendorf,  Oostersee.  Means 
the  disciples.  Bengel,  Alford.  Salt  of  learning,  savorless  of  grace.  Hamami.  Salt,  lost 
its  savor,  cast  on  the  great  road  of  life,  exemplified,  1.  By  heathen  antiquity.  2.  By 
Theocratic  Judaism.  3.  By  mediicval  traditioflaUsm.  Langc,  Oostcrzee.  Add  /cat  a.ftor 
f6.vhi.  Tischendorf,  Alford,  Cod.  Sinai,  ^wpavflij,  fj-uipo^,  — Foolish.  Applied  to 
inanimate  objects,  insipid,  unsalted.  Salt  may  never  lose  its  saltness,  it  still  illustrates 
the  point.  Infatuated  if  it  were  possible.  Markland.  Eesiduum  of  wood  ashes.  Le 
Clerc.  Any  saltish  body.  Hammond.  Travellers  profess  to  find  salt,  literally  without 
saltness.  Schocttigen.  Four  hours  from  Aleppo,  I  broke  off  a  piece  of  ground,  exposed  to 
the  rain  and  sun,  I  found  it  contained  particles  of  salt,  which  had  wholly  lost  its  peculjur 
savor.  MoundrcU, 


78  SUGGESTH'E  COMMENTARY  [CHAP.  XTV. 

"Be  salted."  WTiat  can  be  salted  therewith?  Tyitdale.  What  shall  be  seasoned 
therewith  ?  Cranmer.  What  can  be  substituted  for  seasoning  ?  Alexander.  If  even  the 
B:iXt,  may  become  rejected  salt,  then  a  soul  can  become  a  lost  soul!  the  noblest  thing 
exposed  to  the  greatest  ruin.  Stier. 


35.  It  is  neither  fit  for  the  land,  nor  yet  for  the  dunghill;  hut  men  cast  it  out.    He 
that  hath  ears  to  hear,  let  him  hear. 

Neither  fit.     That  is,  it  is  directly  and  indirectly  unprofitable. 

Nature  of  salt  to  be  good  for  nothing  but  its  peculiar  use. 

Professed  believers  in  Christ  failing  to  glorify  Him  are  useless  in  the 

universe. 
Love  announces  this  warning,  inexorable  Justice  vrill  execute  it. 
Land.     Salt  was  not  used  for  land.    Psa.  cvii.  34. 
Promotes  barrenness,  an  emblem  of  sterility.     Jer.  xvii.  6. 
Jerusalem  sacked  and  ploughed — sowia  with  salt. 
Dunghill.     Not  used  for  mingling  with  manure. 
Cast  it  out.     Trodden  under  foot.     Matt.  v.  13. 
Salt  was  i;sed  as  sand  to  sprinkle  the  pavement  in  the  temple. 
A  dead  profession,  a  dead  ministry,  useless  to  the  church. 
Ears.     To  be  used  seriously,  prayerfully,  and  practically. 
Hear.     A  proverbial  formula,  by  which  attention  was  desired  to  things 

of  seiious  import :  but,  alas  !  "  Israel  doth  not  know.  My  people  do 

not  consider."     Isa.  i.  3. 


''  Cast  it  out."  Allusion  to  the  formal  degradation  of  unworthy  ministers.  The 
excoramunicatcd  penitents,  in  primitive  atjea,  used  to  cast  themselves  on  the  floor,  to  be 
trodden  under  foot,  of  those  entering  chui'ch.  Hammond.  Thus  did  Etiholiiis,  on  the 
death  of  Julian.  Socrates.  "Quo  sale  sal  condiotur?  aon  datur  snl  salis."  Maldon. 
Janietu 


CHAP.  XV.l  ON    ST.    LUKE.  79 


OHAPTEB    XV. 

1.  THEN  drew  near  unto  him  all  tlie  publicans  and  sinners  for  to  hear  him. 

Drew  nes,r.     Gr.  were  drawing  near:   not   specially  at  present,  but 

this  was  their  habit. 
Long  treated  with  scorn  by  Pharisees  they  still  fear  rejection. 
Curiosity  brings  some,  but  most  come  craving  for  life  and  peace. 
They  approached  Him  not  with  the  body  only  but  also  with  the  heart. 
They  drew  near  freely,  and  through  their  sense  of  the  great  need  of 

a  Saviour. 
Though  He  came  to  save  sinners,  He  required  then,  as  now,  that  they 

draiv  near  to  Him. 
Those  drawiuf)  near  as  sinners,  depart  havi^^  been  made  whole. 
Yet  their  drawing  near  tlie  effect  of  His  love  in  fii'st  seeking  them. 
Jill.     Without  distinction  of  rank  and  condition,  all  who  felt  that  they 

were  sinners. 
This  hints  at  the  character  of  our  Lord's  audience. 
Secret  but  divine  attraction  ever  drew  the  wretched  to  Him. 
The  fresh  and  delicious   scent  of  Thy  wonderful   mercy  invites  us  to 

"  run  after  Thee."  Bernard. 
Publicans.     Luke  iii.  12.     Their  character  and  history.     See  Notes. 
Piauked  by  the  Saviour  himself  with  "  harlots."     Matt.  xxi.  32. 
For  the  most  part  ajoostate  Jews,  traitors  to  their  country  and  their  God. 
Their  evidence  was  not  received  in  com-ts  of  justice. 
It  is  thought  they  were  left  out  of  the  census  of  the  population. 
They  were  more  abhorred  than  even  the  v^ry  heathen. 
Most  of  them  may  have  probably  deserved  the  contempt  they  received. 
Men  knowing  they  have  no  character  to  lose,  often  throw  off  all  restraint 

and  plunge  into  wickedness. 
Sinnc-rs.     Open  and  notorious  offenders  against  the  law  of  God. 
Probably  Gentiles,  drawn  by  His  words  and  acts  of  gi'ace. 
Tenderness  towards  the  most  abandoned  sinners  the  highest  instance  of 

a  Divine  and  God-like  soul.  Lata. 
A  physician's  special  work  is  among  the  sick  and  perishing. 


80  SUGGESTmi:    COMilENTARy  [iJHAP.  XV. 

There  are  three  classes  of  sinners  : — 

1.  Open  and  notorious  sinners,  hardened  in  sin,  who  come  not  near  to 

Christ  in  any  way. 

2.  Secret  sinners,  who  make  a  show  of  religion  like  the  Pharisees,  and 

who  draw  near  to  Christ  outwardly. 

3.  Penitent  sinners,  who,  feeling  their  need  of  a  Saviour,  come  to  Christ 

to  he  taught  and  saved. 

Those  whom  He  received  during  His  earthly  ministry  were  only 
testimonies  of  His  saving  mercy  now. 

As  He  drew  Mary  from  her  notorious  sins,  as  He  forgave  the  penitent 
thief,  as  He  looked  with  pity  on  Peter  whilst  denying  Him,  and  took 
Saul  even  while  breathing  out  threatenings  and  slaughter  against 
His  saints,  so  now  does  He  receive  those,  however  gi-eatly  they 
may  have  sinned,  who  sincerely  draw  nigh  to  Him  and  hear  Him. 
Denton. 


afiapTiaXoi,  tloprayed  chai-acters  of  all  kinds.  Meyer.  They  came  by  special  appoint- 
ment. Doddridge,  eyy. — just  within  hearing  distance.  Eesorted.  Tyndale.  Busied  in 
drawing  near.  Alford.  This  form  denotes  habit  or  the  uninterrupted  continuance  of  an 
action,  as  Luke  xiii.  10.  Webster's  Syntax. 


2.  And  the  Fharisecs  and  scribes  murmured,  saying,  Tliis  man  receiveth  sinners,  and 
eatclh  icith  them. 

Pharisees.     Character,  Luke  v,  17,  and  \'i.  2.     Scribes.  Luke  v.  21. 
Murmured.     Gr.  audibly,  so  as  to  he  heard  among  the  audience. 
Envy  had  for  ages  held  the  key  of  knowledge. 
Yoid  of  all  sympathy,  they  pretended  tho  multitude  were  desperately 

ignorant. 
They  scomed  those  who  kindly  mingled  with  tho  down-trodden  crowd. 
They  censured  His  eating,  hut  more  intensely  hated  His  preaching. 
Tlio  three  parables  liint  at  heavenly  sympathy  for  tho  lost. 
Ho  would  shame  these  murmurers  out  of  their  selfishness. 
Cod  and  angels  rejoice,  Pharisees  gi-ieve,  at  a  sinner's  conversion. 
His  \cry  presnncc  was  fulfilling  His  Divine  ofiico. 
Rcceiveth.     Gr.  with  a  willing  welcome  to  His  society. 
What  a  precious  truth  they  unconsciously  uttered ! 
The  VC17  thing  they  censured  was  His  special  delight. 


CHAP.  XV.]  ON    ST.    LUKE.  81 

A  malijiTiant  mind  convei-ts  all  virtues  into  vices. 

Tlicy  murmured  against  Him  for  doing  that  He  came  on  earth  to  do. 

In  their  pride  and  blindness  they  rejected  Him  for  the  cause  whicll 

should  have  led  them  to  see  in  Him  the  Messiah. 
Our  Lord  not  only  received  sinners,  hut  allowed  them  to  receive  Him. 
He  receives  'promptly — He  keeps  none  waiting  in  suspense  or  anxiety. 
He  receives  imreprovinrjhj — He  never  upbraids  with  remembrance  of  the 

past. 
He  receives  tcnderhj — even  little  children  find  a  i^lace  in  His  hear*-. 
He  receives  scciu-fZ(/ — "  None  can  pluck  them  out  of  My  hand.''     John 

X.  28. 
In  the  New  Testament  the  Lord  seems  to  have  selected  some  of  eyoiy 

kind  and  class  to  show  He  will  receive  all. 
He  will  receive  the  rich — Josejjh  of  Ai'imathea,  an  example. 
He  will  receive  the  poor — Lazarus  the  beggar,  an  example. 
He  will  receive  the  learned — Diouysius  the  Ai'eopagite,  an  example. 
He  will  receive  physicians — Luke,  an  example. 
He  will  receive  soldiers— the  Eoman  centmdon,  an  example. 
He  will  receive  fishermen — Peter,  &c.,  examples. 
He  will  receive  extortioners — Zacchajus,  an  example. 
He  will  receive  tax-gatherers — publicans,  examples. 
He  will  receive  thieves — the  dying  robber,  an  example. 
He  will  receive  harlots — the  woman  who  was  a  sinner,  an  example. 
He  will  receive  adulterers — the  woman  of  Samaria,  an  example. 
He  will  receive  persecutors  and  mm-derers— Saul,  an  example. 
He  will  receive  persons  possessed  of  devils — many  examples. 
He  will  receive  backsliders — Peter,  an  examjjle. 

He  will  receive  persons  in  trade — Lydia,  a  seller  of  purple,  an  example. 
He  will  receive  statesmen  and  courtiers — the  eiinuch  of  Ethioijia,  an 

example. 
He  will  receive  families— that  of  Bethany,  an  example. 
He  will  receive  whole  multitudes — those  at  the  Day  of  Pentecost,  an 

examjjle. 
Eateth,  &c.     This  social  recognition  of  them  as  human  beings  was  t  j 

their  bitter  selfish  hearts  a  special  aggravation. 
It  seemed  to  them  to  imply  that  He  must  secretly  sijmpatliizc  with  tho 

wicked. 
Instead  of  repelling  their  very  touch  as  pollution,  as  did  the  Pharisees, 

He  actually  encouraged  their  approach  and  confidence. 
Alas,  neither  the  cold  formalist  nor  boasting  philosopher  ever  had  a 

remedy  for  the  wretched. 


82  SUGGESTIVE    COMMENTAEY  [CHAP.  XV. 

This  -world's  pliysicians  have  admitted  the  heart's  disease  is  beyond  their 

skill. 
We  have  here  both  the  tenderness  of  Christ,  and  His  oneness  with  the 

penitent  expressed. 
His  arms  were  open  to  receive,  and  those  He  received  He  united  so 

closely  to  Himself  as  to  make  them  companions  and  friends. 
"  If  any  man  hear  My  voice  and  open  the  door,  I  will  come  in  to  him  and 

sup  with  him  and  he  with  Me."     Kev.  iii.  20. 


Sieydyyv^oi'. — Sia  intensive — implying  frequency,  or  in  parties  among  themselves. 
Campbell;  eagei-ly.  Wordsworth.  vpoaSe^^eTai. — ^He  may  that  day  have  been  entertained. 
Sepp. 


3.  IT  And  he  spalce  this  parable  unto  them,  saying. 

Spake,  to  publicans,  but  intended  for  Pharisees  and  Scribes. 

Their  murmurings  and  comijlaints  the  key-note  of  the  entire  chapter. 

He  would  shew,  the  greater  the  degradation  of  the  converted,  the  more  it 

illustrated  the  glory  of  God. 
There   is  no  greater  sign  of  holiness  than  procuring  and  rejoicing  in 

another's  good. 


■rrapaPo\r)v.  The  three  grouped  to  express  one  idea ;  imitated  hy  latter  Eahhis. 
Sepp.  Stupidity  represented  by  lost  sheep.  Self-deceived  by  drachma.  Voluntary 
crime  by  the  lost  son.  Bengel.  The  Good  Shopherd,  the  Woman,  the  Father,  represent 
the  Iloly  Trinity.  Ambrose,  Origen.  1.  The  innocent  state  of  man  at  first— sheep.  2.  Ho 
bears  God's  imago,  though  lost— drachma.  Sons  of  God,  though  prodigals.  Denton, 
Trench. 


4.  What  man  of  yon,  hariti/i  an  hnndrcd  sheep,  if  he  lose  one  of  them,  doth  not  leave 
lite  ninety  and  nine  in  the  wilderness,  and  go  after  that  which  is  lost,  until  he  find  it  ? 

Man.     Tlio  man  having  the  flock,  is  plainly  the  Son  of  God. 

David  an  eminent  type  of  Christ,  was  a  slicplicrd. 

1.   Tlio   carcB  of  a  sliepherd  and  of  a  pastor,  must   be  inircmUlcd.     2. 

Tciulfvhj  exercised.     3.  Ever  vtitrhful  of  the  enemy  of  the  Hock. 

4.  WiHely  io provide  for  wantH  of  butli   ul'  liiiiibs  antl  gbeep. 


CnAP.  XV.]  ON    ST.    LUKE.  83 

Hundred.     Keprescnts  Israel  tended  for  ages,  by  under-sliephcrda. 
Spiritual  rulers  are  thus  named  in  Ezek.  xxxiv.  and  Zech.  xi. 
They  ought  to  have  sought  the  lost  and  brought  back  the  straying. 
They  censure  the  Good  Shepherd  for  doing,  what  they  neglected. 
Thus   the  Spirit  named  Jesus,   long  before  by  the  prophets.      Ezek. 

xxxiv.  15. 
"  I  will  feed  My  flock,  and  I  will  cause  them  to  lie  down,  saith  the  Lord." 
Sheep.     Peculiarities.     Luke  x.  3.     See  Notes. 
Sheep  noted,  1,  for  stupidity.     2,  for  innocence.     3,  for  unconsciousness 

of  perils.     4.  Having  wandered  they  seldom  find  their  way  back  to 

the  fold. 
Sheep  in  tlie  fold  represent  the  race  of  man  unfallcn  in  Paradise. 
Each  lost  sheep  represents  each  sinner  wandering  far  from  safety. 
The  perils  of  starvation  and  of  a  hungry  cruel  foe  await  him. 
liOse.     Daily  experience  proves  the  danger  of  sheep  wandeiing. 
Sheep  perchance  may  very  rarely  return  to  the  fold. 
But  sinners  never  return.     Once  lost,  lost  for  ever. 
Sinners  are  lost,  1,  to  God.     2,  to   holiness.     3,  to  happiness. 
They  are  lost,  1,  to  the  Church.     2,  to  safety.     3,  to  themselves.     4,   to 

usefulness 
My  sheep  wander  through  all  the  moimtains.     Ezek.  xxxiv,  6. 
A  mother  shows  herself  most  a  mother  when  she  loses  a  child. 
Also  a  pastor,  faithful  and  true,  when  he  loses  one  of  his  flock. 
0ii3.     Having  an  hundred,  He  might  afford  to  lose  one. 
It  is  but  one,  let  it  go. — A  hireling  would  say. 
Leave.     Not  for  want  of  care,  but  since  they  are  quite  secm-e. 
Folded  in  the  heavenly  enclosure,  they  rest  from  their  labors.     Eev. 

xiv.  13. 
Ninety  and  nine.     Some   refer  to  His  great  flock  tkroughout  the 

universe. 
This  thought  admissible,  but  is  no  exposition  of  the  text. 
Wilderness.      Luke  i.  80.     Some  few  in  Judea,  for  a  brief  season. 

have  grass. 
The  flock  is  left  in  comparative  safety  from  wild  beasts  or  wandcrin& 

hordes. 
Go  aftor.     Christ's  love  is  an  active  working  love. 
He  did  not  sit  still  in  heaven,  bewailing  the  lost  sinners. 
He  never  rested  until  He  had  made  an  atonement. 
"  And  how  am  I  straitened  till  it  be  accomplished  ?  "     Luke  xii.  50. 
Christ's  love  is  a  self-denying  love. 
Shepherd  brought  the  sheep  home  on  his  oicn  shoulders.     Isa.  liii.  6. 


84  SUGGESTIVE    COMSIENTAEY  [cHAP.  XV. 

"  He  endured  tlie  cross,  despising  the  shame."     Heb.  xii.  2. 

"  Greater  love  hath  no  man  than  this,  that  a  man,"  &c.     John  xv.  13. 

Christ's  love  is  cleej),  mighty,  everlasting. 

He  rejoices  to  save  sinners — It  was  "  His  meat  and  drink."     John  iv.  34. 

If  He  did  not  seek  us,  v,-e  would  never  seek  Him. 

Which,  is  lost.     Greek  has  the  article,  the  lost,  i.e.  the  iccll-known 

lost  sheep. 
The  image  of  a  silly,  wandering  sheep,  amid  unknown  dangers. 
The  sinner  knows  not  what  he  does,  and  sins  through  ignorance. 
In  one  aspect,  he  deserves  wrath,  and  in  another  he  claims  pity. 
Some  wander  without  knoving  they  have  a  shepherd  or  a  fold.     Acts 

xvii.  27. 
"AH  we  like  sheep  have  gone  astray."     Isa.  53.  6. 
"  For  ye   were   as   sheep   going   astray,   but  are   now  returned."       1. 

Pet.  ii.  25. 
The  fientlest  view  of  the  apostasy,  a  wretched  wandering  sheep. 
Until,  &c.     He  rests  not  until  He  has  found  it. 
We  see  our  Lord  following  sinners  to  daily  meals  even  to  their  tables, 

where  sin  abounds. 
Love  is  enduring,  and  continually  increasing  in  effort. 
God  does  not  wait  for  the  lost  one,  to  return  himself. 
We  sliould  beware  of  losing  what  God  wishes  to  be  saved. 
God  is  ever  represented  as  the  source  of  man's  repentance. 
The  Father  first  loves  us  before  we  can  love  Him. 
He  seeks  us,  and  withoiit  His  seeking  we  shall  never  seek  Him. 
He  labors  for  our  salvation  while  we  are  dead  to  all  care  for  om*  soul. 
He  labors  perseveringly,  not   giving  over  till  He  hath  foiind  the  lost 

sheep. 
As  He  came  into   tlic   v.-orld   by  His   incarnation,   so   He   comes  now 

Himself  in  every  act  of  grace  by  which  He  recalls  us. 
As  Christ  is,  so  His  ministers  should  endeavour  to  be,  good  shepherds. 
Good   shepherd.      1.  Unexampled  compassion.      2.   Long-su£fcring. 

3.  Sparing  tenderness.    4.  Blessed  joy. 


iv.  The  lost  sheep  is  Mankind.  Wordsworth.  "  Ovia  ilia,  quro  poiicrat  in  Atlom, 
Invalur  in  Cliristo."  Ambrose.  Every  Kinnor  before  his  conversion.  Oostcrzce.  to. 
ifffi'rjKovTatiivcai—UMso  who  have  not  hecomo  conaciouH  of  evil,  liraunc.  All  Israel. 
Ilichter,  Alfard.  Ili.s  nnfallen  thouKanda  on  the  licavenly  mountaina.  Ciiril;  the 
niyrioda  of  lieavcn. — "  AnKeloruin,  Arthangelormn,  &c.,  innuinorabiles  grcRea."  Ambrose, 
lircntiuf.  Sninta  in  licavcn.  Sticr.  EatabliKhod  saints.  Doddridge,  W.  £  W.,  Jthcimish 
Nole$.  Irouicttlly  of  the  Scribes  and  PliariBoos.  Trench,  Major.  But  our  Saviour  never 
admitted  Irony  in  Ko  aoloinn  a  Bcono. 


CHAP.  XV.]  ON  ST.    LUKE.  85 

epriij.li) — not  a  barren  place,  but  one  abounding  Tvith  pastures.  Alford;  down  or 
pasture  land,  woodlaud,  &c.,  opposed  to  the  city — not  necessarily  a  harrcn  -wilderness. 
Wordsworth.  "  Mille  meac  SicuUs  errant  in  montibtis  otjnae."  Virg.Ec.  tws  ti/pT)— Tlio 
certainty  of  finding  does  not  nullify  the  necessity  of  effort.  Divine  decrees  embrace 
means  as  well  as  ends. 


5.  And  when  he  hath  found  it,  he  layeth  it  on  his  shoulders,  rejoicing. 

Found.     Christ's  incarnation,  was  the  girding  of  Himself  to  go  after 

His  lost  sheep. 
His  whole  life  of  obedience  and  suffering,  was  following  the  straying. 
He  was  not  "wearied  by  the  greatness  of  the  way."     Isa.  Ivii.  10. 
He  shrank  not  when  the  thorns  wounded  His  flesh. 
With   strong  crying   and  tears  He  offered  prayers   and   supplications. 

Heb.  V.  7. 
He  followed  us  in  the  depths  of  our  misery,  and  to  the  extremity  of  tho 

curse. 
It  implies  seeking  the  lost  till  the  death  of  the  cross. 
There  alone  it  was  completed,  He  cried  "  It  is  Finished  !  " 
Shoulders.     An  image  of  the  sustaining  gi-ace  of  Christ.     Isa.  liii.  6. 
He  layeth  it  not  on  the  shoulders  of  His  ministers,  but  on  His  own 

shoulders. 
His  twofold  nature,  the  Di^•inity  by  which  He  supports  us,  the  humanity 

by  which  He  sympathizes  with  us. 
He  strengthens  the  weak  and  penitent  soul  by  the  grace  which  flows  from 

His  whole  nature. 
He  bore  our  sins,  laying  the   burden  of  our  transgi'essions  upon  His 

shoulders. 
He  bears  us  still  upon  His  sJiouhlcrs,  enduring  with  us  in  our  frequent 

falls  from  grace. 
He  wiU  not  cease  till  His  rescued  are  made  final  partakers  of  salvation. 
He  sought  His  own  and  would  not  pause  until  He  found  it. 
He  does  not  smite  or  drive  it  harshly  back  to  the  fold. 
"  He  shall  gather  the  lambs  in  His  arms,  and  cany  them  in  His  bosom." 

Isa.  xl.  11. 
The  sheep  is  weary  with  long  wanderings,  hunger,  and  thirst. 
The  pastor  is  "  to  bear  with  the  infirmities  of  the  weak." 
Nothing  is  burdensome  to  charity,  nothing  is  troublesome  to  true  love. 
Love  and  joy  make  labour  pleasant  to  Himself. 
Hejoicing-.     1.  Eepentant  heart  of  the  sinner.     2.  The  envious  heart  of 

Phazisees.     3.  The  loving  heart  of  Jesus. 


86  SUGGESTIVE    COMJIENTARY  [CHAP.  XV. 

His  love,  free  from  all  reproaches,  thinks  only  of  the  recovery  of  the  lost. 
"  For  the  joy  that  was  set  before  Him,  He  endm-ed  the  cross."  Heb.  xii.  2. 
"  He  shall  see  the  travail  of  His  soul  and  be  satisfied."    Isa.  Uii.  11. 
"  He  will  rejoice  over  thee  with  joy.  He  will  rest  in  His  love."     Zeph. 

iii.  17. 
She^jherd-feeling  indicates  much  more  than  the  care  oi  property . 
In  Christ,  love  and  self-interest  are  one. 

He  who  has  untold  myriads  of  sheep  is  unwilling  to  find  one  wanting. 
He  counts  that  lost  which  He  cannot  feed  and  bless  for  ever. 
He  rejoices  over  the  accomplishment  of  His  work,  and  the  rescue  of  the 

soul  He  has  long  sought  to  save. 


wfiov5,  est  Euavis  significatio  inscrta  passionis  Christi,  qui  fit  victima  pro  nobis. 
Mclancthon.    Humeri  Christi,  crucis  brachia  sunt.  Ambrose. 


6.  And  when  he  eometh  home,  he  calleth  together  his  friends  and  neighbours,  saying 
unto  them.  Rejoice  with  me  ;  for  I  have  found  my  sheep  which  ivas  lost. 

Cometh.,  to  heaven  at  the  time  of  His  ascension. 

Home.     Christ  has  returned  home  and  will  take  all  believers  to  Himself. 

Eph.  i.  20,  ii.  6. 
His  friends.     Those  happy  myriads  dwelling  in  other  unfallen  worlds. 
Neighbours.     Those  blessed  hosts  of   angels  filling  the   heaven   of 

heavens. 
The  great  Proprietor  summons  others  to  share  His  joy. 
What  immeasurable  depths  of  divine  sympathy  arc  hinted  at  in  this 

figure ! 
Is  there  joy  at  thy  conversion  ?   will  there  not  be  greater  at  thy  glorifi- 
cation? Baxter. 
Friends,  because  they  do  their  Father's  will,  "ministering  spirits,"  &c. 
Neighbors,  because  they  stand  in  his  presence  and  gather  brightness 

from  His  gloiy. 
"  Wlicn  one  member  is  lionorcd,  all  the  members  rejoice  with  it." 
Hcjoico  with  me.      As  if  too  much  for  Himself  to  bear.  Ho  seeks 

relief  by  imparting  it  to  others. 
A  law  of  our  nature — excessive  joy  or  grief  relieved  liy  syin)i;itliy. 
His  joy  exceeds  His  gratitude  fur  tbe  quiet  possession  of  the  ninety  and 

nine. 


CHAP.  XV.]  ON    ST.   LUKE.  87 

The  redemption  of  a  sinner  is  a  cause  of  greater  joy  to  the  Saviom-  than 

to  the  redeemed  one  himself. 
Christ  alone  knows  the  worth  of  a  soul,  and  the  blessedness  of  eternal 

salvation. 
Our  life  is  His  joy.  Gregory. 
A  parent  rejoices  more  over  a  child  raised  from  the  borders  of  the  grave, 

than  those  in  health. 
I  have  found.      Implying   that   the   penitent's   name   is   written   in 

heaven. 
A  soul  is  a  kingdom ;  souls  converted  are  so  many  kingdoms  reconquered. 
My  sheep.     Gr.,  that  sheep  of  mine — ^chlch  you  tvell  know. 
The  heavenly  beings  are  aware  of  the  loss  and  recovery  of  souls. 
My  sheep.     Though  the  sheep  was  lost  the  Shepherd's  right  remained. 
Even  when  we  are  wanderers  from  God,  we  are  still  His,  and  still  the 

objects  of  His  solicitude  and  love. 
"I  will  seek  out  My  sheep  which  are  scattered."     Ezek.  xxxiv.  12. 
In  this  parable  God's  great  love  to  man  shown  in  three  particulars  : 

1.  In  the  manner  of  his  creation — He  inade.man  upright. 

Created  in*  innocency,  he  has  wandered  from  the  fold  of  God  by  his 

own  will. 
The  confession  of  the  penitent  is,  I  have  gone  astray,  like  a  sheep  that 

is  lest. 

2.  In  the  work  of  man's  redemption — -His  care  in  seeking  us,  His  patience 

with  us,  His  power  in  strengthening  us. 
The  price  of  our  redemption  was  the  precious  hlood  of  the  Son  of  God. 

3.  In  that  glorification  which  is  the  inheritance  of  all  whom  He  has  re- 

deemed— the  Shepherd  bears  back  the  sheep  to  His  own  home ; 
the  Saviour  ceases  not  from  His  care  until  He  gives  us  a  share  in 
His  heavenly  joy  and  in  the  happiness  of  angels.  Denton. 
In  His  life  He  sought  the  sinner  till  He  found  him,  in  His  death  He 
laid  him  on  His  shoulders,  in  His  resurrection  He  rejoiced  for  him, 
in  His  ascension  He  did  open  the  doors  of  heaven  and  biing  him 
to  His  Father's  house.  Panygarda. 


rov  oIkov.  His  o-wn  dwelling.  Heaven.  Wordsworth.  Jesus  Christ  returned  home  at 
His  ascension,  for  heaven  is  His  home.  Bcnrjel.  <|>iXou?  and  yecVoi/a? — Angels.  Mci/er, 
The  spirits  of  the  just  made  perfect.  Alford.  Angels  in  heaven,  and  those  engaged  in 
foreign  labors.  Benpcl.  jrpd/3aT6i'  jaov.  Man}'  gems,  seals,  fragments  of  glass,  relics  of 
the  primitive  church,  represent  the  Good  Shepherd,  bringing  home  the  lost  sheep  upon 
His  shoulders.  It  was  painted  upon  the  communion  cup.  TcrtulHan.  It  is  found  in 
bas-reliefs  on  sarcophagi,  and  paintings  in  the  catacombs.      Sometimes  He  holds  the 


88  SUGGESTI^•E    COMilEXTAEY  [CHAP.  XV. 

seven-reeded  pipe,  to  show  the  attractions  of  divine  love,  or  sitting  down,  as  if  weary  of 
the  length  of  the  way.  MacFarlane's  Catacombs  of  Rome.  They  are  among  the  most 
deeply  interesting  memorials  of  the  Church  of  God,  found  in  the  Vatican,  that  vast 
Treasure-house  of  classical  and  sacred  antiquities. 


7.  I  say  utito  you,  that  likeieise  joy  shall  be  in  heaven  over  one  sinner  that  repcnteth, 
more  than  over  ninety  and  nine  just  jycrsons,  which  need  no  repentance. 

I  say.     Oiu"  Lord  often  thus  introduces  his  revelations  of  the  tmseen 

world. 
The  majesty  of  this  expression   forms    the    subHme   transition   to  its 

interpretation. 
I,    the   Great    Shepherd,  say  unto    you    shepherds  of   IsraeL      Ezek. 

xxxiv.  7. 
Unto  yovL.     Mm-min-ing  Scribes  and  Pharisees,  -who  imderstand  not 

the  dei^ths  of  Divine  love. 
Murmur  not,  for  I  kaow  full  •well  what  passes  in  hell  and  heaven. 
"VMiat  grieves  you  on  earth,  causes  a  jubilee  of  joy  in  heaven. 
Likewise.     Gr.,  in  like  manner. 

Joy.     Solemn  and  festive,  at  the  news  of  the  salvation  wrought  on  earth. 
Joy,  a  deep  natiu-al  feeling  springing  up  in  the  heart,  at  any  happy  but 

unexpected  event. 
The  Pharisees'  murmimng  sternly  rebuked  by  the  announcement  of  thip 

joy- 

The  church  militant,  the  church  triumphant,  have  but  one  heart. 

The  Jews  represented  angels  as  weeping  over  the  ruins  of  our  race. 

The  joy  of  Christ  runs  over  and  wets  the  fair  brows  and  beautiful  locks 

of  Cherubim  and  Seraphim ;    and  all  the  angels  have  part  in  the 

banquet.  Taylor. 
Wc  may  well  suppose  their  jo?/  is  "not  without  song." 
In  heaven.     The  divine  compassion  of  those  exalted  beings  strangely 

contrasts  with  tlic  vexation  of  the  Pharisees. 
Among  the  most  deeply  interesting  revelations  of  the  secrets  ef  heaven. 
Implies  acquaintance   and  concern  of  holy  beings  in  the  salvation   of 

sinners. 
Angels  intensely  desire  to  look  into  the  mysteries  of  redeeming  love. 

1.  Pet.  i.  12. 
"Unto  the  principalities  and  powers  in  heavenly  places  is  made  known 

by  the  church  tlio  manifold  wisdom  of  God."     Eph.  iii.  10. 
Tlie  law  of  loving  Bymi)atliy  prevails  amongst  all  holy  beings. 
The  source  and  homo  of  this  law  is  in  the  bosom  of  the  infinite  God. 


CHAP.  XV.]  ON    ST.    LUKE.  89 

Joy  over  a  sinner's  conversiou  is  as  natural  as  a  sliepherd's  over  a 

lost  lamb  found. 
Angels  rejoice,  1,  for  God's  sake  ;  2,  for  Jesus'  sake  ;  3,  for  the  sinner's 

sake ;  4,  for  their  own  sake. 
1.  No  loss  so  great  as  the  soul.     2.  No  pains  too  great  to  save  it.     3.  No 

joy  so  great  as  over  its  salvation. 
No  penitent  sinner  too  mean  to  become  the  object  of  joy  in  heaven. 
How  does  the  joy  of  angels  put  us  men  to  shame  ! 
Eepenteth.     Tke  joy  is  not  because  he  is  a  sinner,  but  because  ho  is  a 

jDeniteut  retm-ning  sinner. 
The  sinner  hearing  the  voice  of  the  Shepherd  irresistibly  follows  Him. 
With  the  call  to  Levi  at  the  receipt  of  custom  there  went  power  to  make 

it  effectual.     Mark  ii.  14. 
More.     The  motlier  rejoices  more  over  her  recovered  child  than  at  the 

health  of  the  others. 
We  rejoice  more  at  finding  a  lost  treasure  than  if  we  had  ever  kept  it. 
The  conqueror  triumphs  more  in  a  victory  than  if  there  had  been  no 

perils  of  battle. 
The  sailor  rejoices  more  from  escaping  a  threatened  shipwreck  than  if  the 

sky  had  ever  been  calm. 
The  husbandman  rejoices  more  over  one  bad  field  that  now  brings  him  a 

good  crop  than  over  aU  the  rest  of  his  land. 


XOLpa,  This  fact  mast  be  revealed  to  angelg  as  there  can  be  no  deception  in  heaven 
— the  repentance  must  result  in  the  salvation  of  the  soul.  A  proof  of  the  preservation 
and  perseverance  of  the  saints.  Dwight.  Sixaiots — Scribes  and  Pharisees.  Calvin  :  like 
the  well-behaved  brother.  D.  Brown.  Childi-en  trained  religiously,  who  have,  under 
parental  faith  and  fidelity,  grown  up  in  the  fear  of  the  Lord.  Hammond.  5iKaiot;.  To 
angels  who  have  never  sinned.  Ambrose,  Hilary,  Chrysostom.  Dwellers  in  the  worlds 
nniaMen.  Cyril.  Glori&ci  S!i,int3.  Doddridge.  Living  heVieyeia.  Luther,  Spener,  Bengel. 
Those  thinking  themselves  righteous,  as  Pharisees,  &c.  Meyer.  More  just  than  publicans 
and  sinners.  De  Wette.  A  mere  addition  to  the  picture.  Grotius.  Used  ironically. 
Oosterzee,  W.  ct  W.  Jews.  Wliitby,  It  seems  strange  that  the  sinner  reluming  is 
elevated  more  highly  than  the  just  persons.  Olsliausen.  To  reason  it  remains  an 
insoluble  problem,  how  God  can  pardon  sinners  simply  on  repentance,  and  yet  remain 
righteous  towards  the  unsinning.  The  only  key  that  tinlocka  this  mystery,  was  found 
hanging  on  the  cross.  Stier.  Subjectively  righteous  in  their  own  estimation.  Or  it  may 
apply  to  the  worlds  that  have  not  fallen.  Alford. 

XpeCav — A  hint  at  the  conceited  hypocrisy  of  Pharisees  belie^'ing  that  they  had  co 
need  of  repentance.  Wordsworth. 


90  -     SUGGESTIVE    COMMENTARY  [CHAP.  XV. 

8.  IT  Either  wliat  woman  having  ten  ■pieces  of  silver,  if  she  lose  one  piece,  doth  not 
light  a  candle,  and  siveep  the  house,  and  seek  diligently  till  she  fi7id  it? 

Ten  pieces  of  silver.     Gr.  ten  dracLmas,  sixteen  cents  each. 

The  numbers  in  the  three  successive  parables  a  climax — one  hundred, 

ten,  tiro. 
The  sense  of  loss  is  in  proportion  of  the  part  lost  to  the  whole.  Trench. 
The  nine  remaining  drachmas  may  hint  at  the  part  of  God's  creation  re- 
taining their  iutegrit}-. 
The  comijaratively  small  value  of  this  coin  may  indicate  the  proportion 

the  human  family  bear  to  the  vastness  of  God's  empire. 
The  Jews  never  coined  any  money  of  their  own. 

Herodian  coins  of  that  age  were  medals  struck  on  particular  occasions. 
This  had  not,  like  the  Eoman  denarius,  the  image  of  the  emperor. 
Athens  had  no   sovereign  ;  the  image  of  an  owl,  tortoise,  or  the  head  of 

Minerva  commonly  found  on  their  coins. 
One  piece.     The  soul,  originally  stamped  with  the  image  of  the  Greal 

King. 
It  was  precious  because  it  bore  the  image  and  likeness  of  God. 
It  still  retains  traces  of  its  original  beai^ty,  though  by  sin  they  are  much 

effaced. 
This  piece  of  money  was  lost  for  all  useful  purposes  to  its  owner. 
Man  has  become  altogether  i^nprofitable  unto  God. 
Yet,  however  fallen  and  defiled,  he  is  still  God's  creature  and  capable  of 

restoration. 
Candle.     Luke  viii.  IC.     Ancient  mode  and  materials  of  light. 
Glass  was  very  rare  and  windows  very  small  in  ancient  houses. 
Hundreds  of  dwellings  now  in  Egypt  have  no  window  whatever. 
Dwellings  at  Pompeii,  covered  by  an  eruption  of  Vesuvius  10  years  after 

Christ,  reveal  a  similar  fact. 
The  candle  is  the  Word  of  God,  which  the  Church  holds  forth. 
Not  to  light  Jesus'  way  to  us  but  to  show  us  the  way  to  Him. 
"  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path."     Psalm 

cxix.  105. 
Some  sec  tlie  Saviour's  divinity  sliining  through  the  flesh. 
Sweep  the  house.     This  corresponds  to  the  shepherd  going  out  after 

the  sheep. 
Ancient  dwellings  liad  the  cartli  generiilly  for  the  floor. 
This  was  covered  with  straw  instead  of  a  carpet. 
Dwellings  of  the  rich  liad  floors  of  marble  in  mosaic  work. 
It  represents  the  various  methods  of  God  to  bring  home  lost  souls. 
Or  the  lighting  and  sweeinug  may  show  llic  oflico  of  the  Spirit. 


CHAP.  XV.]  ON    ST.    LUKE.  91 

Implies  also  purging  the  Churoh  from  pernicious  principles. 
How  unwelcome  to  those  who  have  no  interest  in  finding  the  lost. 
Evermore  the  charge  is,  the  Gospel  turns  the  world  upside  down. 
Secret  aversion  hecomes  open  enmity,  quiet  alienation  hecomes  active 

hostility. 
There  is  an  outcry  against  the  hest  Christians  as  troublers  of  Israel. 
The  sweeping  chastisements  of  the  law  necessary  to  the  sinner. 
The  house  must  not  only  be  penetrated  by  the  light,  it  must  be  s-;^•cpt 

diligentlj'. 
Diligently.     Her  heart  is  intent  upon  recovering  the  lost  coin. 
Tlio  witnesses  of  Jesus  are  said  to  torment  the  dwellers  upon  earth. 
But  they,  bearing  the  candle  of  the  Lord  must  not  cease  their  diligence. 
Sinner  imaged  by  the  lost  drachma.     1.  His  original  splendor.     2.  His 

present  fall.     3.  His  recovered  value. 


yvvri.  Qui  sunt  isti,  imter,  pastor,  mulier?  nonne  Dens  pater,  Christus  jiastor, 
mulier  ecclesia.  Represents  the  Holy  Ghost.  Bengel,  AlJ'ord,  Stier ;  the  Church. 
Ambrose,  Wordsworth,  Olshausen ;  Christ's  mission.  Owen. 

SpaxiJ^a.^- — A  silver  coin  in  use  among  the  Greeks,  from  5pacrjo(xat  to  clutch  in  the 
hand,  equal  to  six  bpoKoi  or  bars  of  iron,  of  such  a  size  that  a  man  could  grasp  but  six 
of  them.  Hcmptterhtas.  The  coin  was  not  hers,  but  property  of  another  ;  it  was  lost  by 
her.  JVordsworth.  Her  joy  might  seem  unseasonable  over  so  small  a  sum,  were  it  not 
the  tenth  of  all  she  hail. 

Au'xcoi',  by  means  of  the  mmistration  of  the  word,  the  search  is  made,  crapoi.  Tliis 
is  not  to  be  done  without  dust  on  man's  part.  Bengel.  Everrit.  Old  Vulg.  ;  by  the  error 
of  copyists  it  was  written  "evertit,"  "  tumcth  up  so  down."  Wickliffe.  Pope  Gregory  wrote 
a  long  commentary  on  "evertit,' fi'ora  which  he  defends  persecution.  Trapp  ;  indicating  a 
low  state  of  scholarship,  during  the  dark  ages,  and  the  pope's  ignorance  of  Greek.  Beza. 

oiKiav  is  here  the  Church,  and  yui'tj  the  indwelling  Spirit,  ^//brri.  As  the  wells  (Gen. 
xxvi.  18),  stopped  by  the  Philistines,  were  opened  by  Isaac,  the  son  of  gladness,  so  the 
money  was  found  within,  and  not  without,  the  house.  Thus,  at  the  bottom  of  evciy 
man's  soul  is  this  image  of  God,  covered  with  dust  and  defUement,  which  may  recove' 
its  lirst  brightness  in  the  hands  of  the  Spirit.  Trench. 


9.  And  when  she  hath  found  it,  she  caVeth  her  friends  and  her  neighbours  together, 
saying,  Uejoice  with  me  ;  for  I  hare  found  the  piece  which  I  had  lost. 

Calls.     The  Spirit  abides  in  the  church,  and  angels  are  ever  present. 
Rejoice  with  ine.     All  holy  beings  are  invited  to  shaxe  in  her  mys- 
terious joy. 


92  SUGGESTIVE    COMMEXTARY  [CHAP.  XV. 

Found.     The  piece  of  silver  had  never  been  found,  had  it  not  been 

sought. 
The  sheep  had  never  returned,  had  it  not  been  brought. 
liOst.     The  sinner  lives  all  unconscious  of  his  real  worth. 
Like  a  precious  coin,  he  lies  valueless  in  the  mine  of  this  world. 
Observe  the  woman  does  not  call  the  piece  of  silver  her  men. 
The  penitent  sinner,  stam2:)ed  with  God's  image,  though  marred  and 

bedimmed  is  God's. 
The  woman  owns  that  she  lost  it,  perhaps  by  neglect,  not  imputable  to 

Christ.  Wordsworth. 
"  He  came  to  seek  and  to  save  that  which  was  lost."     Luke  xix.  10. 
He   employs   means    and   agencies,   but   to  be   successful   all  must  be 

animated  by  His  Spirit. 
The  special  work  of  the  Gospel  ministi-y  here  indicated,  viz.  the  recovery 

of  the  sinning,  the  erring,  and  the  lost. 


yeCrova^,  The  finder,  being  a  female,  invites  her  female  friends  and  neighbors, 
which  is  not  expressed  by  the  E.V.  Herein  the  proprieties  of  language  are  observed. 
fV.  (0  W.  avyxapv^-  Exclusively  to  the  Holy  Ghost.  Benoel,  Sticr ;  the  Church. 
Luther,  Lisco ;  hoih.  Oostersee,  Sum  nummus  Dei  Thesauro  aberravi,  miserere  me. 
4ugustine. 


10.  Likewiie,  I  say  unto  you,  there  is  joy  in  the  presence  of  the  angels  of  Ood  over  one 
sinner  that  repentcth. 

Joy.     God  the  Father  has  no  pleasure  in  the  death  of  a  sinner. 
The  sons  of  God  shouted  for  joy,  at  the  first  creation.     Job  xxxviii.  7. 
Greater  joy  finds  place  at  the  birth  of  a  soul  unto  everlasting  life. 
One,  void  of  interest  in  the  welfare  of  Zion,  should  mistrust  his  piety. 
Woe  to  those  pastors,  who  should  be  angels  in  their  ministry,  but  envy 

even  the  good  performed  by  other  hands. 
Some  are  ashamed  of  penitent  tears,  as  signs  of  weakness. 
"While  man  is  mocking,  angels  arc  rejoicing. 
The  presence,  not  among.     The  Great  Sliei)hcrd  rejoices. 
In  verse  C,  IIejoice  with  mh,  angels  catch  the  rapture. 
Having  been  "  ministering  spirits  to  the  heirs  of  salvatiou,"  their  interest 

abates  not,  returning  to  their  bright  abodes. 
rharisecH  mm-niured — In  heaven  the  recovery  of  one  is  hailed  with  joy. 
In  tliesc  outcasts,  Incarnate  Love  is  revealed.    Luke  xix.  10. 


I 


CHAr.  XV.]  ON    ST.    LUKE.  93 

Angels.     Sec  Luke  i.  11.     Their  history  and  character. 

The  angels  are  introduced  rejoicing,  in  contrast  with  the  sullen  silence  of 

malignant  Pharisees. 
Instead  of  slighting  penitents,  they  wait  with  joy  to  receive  them  as 

comi^anions  in  service  and  sharers  in  blessedness. 
Angels  rejoice  more  for  the  conversion  of  one  penitent,  because  he  riser 

again  from  his  state  of  sin  more  watchful,  more  humble,  and  more 

full  of  godly  zeal  and  charity.     Gregory. 


Xa-pa.  The  tears  of  penitence  are  the  wine  of  angels.  Bernard.  Their  conversion 
causes  Te  Donms  among  the  heavenly  hosts.  iviiiKiov — not  with,  among,  or  on  the  part 
of.  It  is  the  Great  Shepherd  manifesting  this  joy.  D.  Brown.  ayyiKiav — angels  and 
saints,  they  being  all  on  an  equality.  Rheimish  Notes. 


11.  H  And  he  said,  A  certain  man  had  iivo  sons  : 

Said.      This  parable  has  been  styled  The  Pearl  and  Ceown  of  all  Hid 

parables. 
It  has  the  silver  lining  of  Mekcy  gilding  all  its  scenery. 
It  is  transparently  artless,  as  a  chapter  of  human  life. 
It  reveals  many  of  the  sacred  mysteries  of  the  kingdom  of  heaven. 
Saints  and  sinners  find  themselves  reproduced  in  it. 
It  is  a  gospel  within  a  gospel. 
Main  design  twofold.     1.  To  show  God's  willingness  to  receive  'penitent 

sinners.      2.    The  causeless    ground  of    Jewish   jealousy  toward 

Gentiles. 
Certain  man.     The  Creator  and  Father  of  all  mankind. 
All  nations  are  of  one  blood.  His  offspring.     Acts  xvii.  26. 
Two  sons.     Man  originally  bore  the  image  of  his  heavenly  Father. 
Generally  applied  as  denoting  the  two  classes — Jews  and  Gentiles. 
Pharisees  were   brethren  of    publicans.       Jehovah,    God  of    Jew  and 

Gentile.     Eom.  iii.  29. 
All  men  morally  are  on  an  equal  level  before  God. 
Those  trained  under  one  roof  with  equal  fidehty,  at  times  take  different 

ways.     Grace  runs  not  in  families.  -^ 

"  A  wise  son  gladdens  his  father,  but  a  foolish  son  is,"  &c. 
Jacob  and  Esau,  Absalom  and  Solomon  illustrate  this  truth, 
Abel  and  Cain  were  doubtless  brouglat  up  in  sight  of  Paradise  itself. 
28 


94  SUGGESTIVE    COJIilENTARY  [cHAP.  XV. 

Su'o  viou's.  Jew3  and  heathen.  Augustine,  Bcdc.  Angels  and  men.  Herberger. 
Pharisees  and  publicans.  Alford,  Oosterzee.  ^^  Elder  brother."  Those  content  with 
legal  obedience.  Trench;  Pharise&s  of  the  better  sort.  JYeander  ;  saints.  i>e?t<7e;  ;  scribes. 
Calvin;  angels,  ilaldonaius.    All  sinners  in  their  federal  head  sons  o£  God.  Oosterzee. 


12.  And  the  younger  of  them  said  to  hiafatlier,  Father,  give  me  the  portion  of  yoods 
that  falleth  to  me.     And  he  divided  unto  them  his  living. 

ITouiig'er.     His  departtire  hints  at  the  great  apostasy  of  the  Gentiles. 
His  return,  their  reception  into  the  privileges  of  the  New  Covenant. 
Estranged  in  heart,  he  cannot  longer  tolerate  holy  restraints  of  home. 
He  is  strongly  urged  by  the  lust  of  setting  up  for  himself. 
Said.     His  claim  is  urged  in  technical,  almost  legal  form. 
This  delicate  touch  shows  a  stranger's  heart  in  his  fathers's  house. 
It  requires  far  advance  in  alienation  to  utter  such  a  bold  demand. 
It  may  be  called  the  practical  atheism  of  every  soul  forsaking  God. 
Give  me.     No  proof  of  this  being  his  right,  or  a  custom  among  Jews. 
Levitical  law   would  give  him  half  of  his  elder  brother's  inheritance. 

Dettt.  xxi.  17. 
A  far  better  prayer  had  been,  "  Give  us  this  day  our  daily,"  &c. 
He  had  lost  conscious  dependence  on  God,  the  true  source  of  peace. 
The  demand  at  the  close,  outweighs  the  petition  at  the  beginning. 
This  is  no  sudden  impulse  of  a  fiercely  tempted  soul. 
The   father  watched    the    germ    gi-adually   growing    into    a    spirit   of 

rebellion. 
Unthaukfulness  and  forgetfuluess  of  God's  goodness  are  precursors  of 

apostasy. 
He  proclaims  the  sad  severance  of  an  intcmal  bond. 
Pride  and  sensuality  are  fruits  of  tbe  root,  seljisliness. 
Desiring  to  be  one's  own  master  the  beginning  of  sin  ;  all  afterward  the 

unfolding  of  this  germ. 
Supposed  origin  of  sin,  the  pride  of  an  archangel.     1.  Tim.  iii.  G. 
Some  vainly  apologise  for  the  waywardness  of  youth. 
Alas,  ho  will  no  longer  tolerate  the  holy  fellowship  of  his  father. 
We  see  the  death  and  extinction  of  the  filial  sentiment. 
lie  passionately  contemns  his  only  trne  possessions  in  God. 
He  would  bo  independent  of  God,  the  root  of  all  evil. 
Ho  seems  to  regard  his  rights  as  equal  to  his  father's. 
A  sure  sign  of  Divine  wrath  when  such  a  prayer  is  heard. 
A  sinner's  prayer  granted,  often  the  final  token  of  perdition.  Mark  v.  17. 


CHAI'.  XV.]  ON    ST.    LUKE.  95 

Portion.     Custom  of   distributing  an  estate  during  the  father's  life 

known  in  the  East,  but  not  among  the  Jews. 
The  elder  sou  had  a  double  share  in  his  father's  estate.     Deut.  xxi.  17. 
The  object  was  to  enable  him  to  provide  for  his  sisters. 
Each  child  of  Adam  receives  a  portion  in  this  state. 
Goods.     What  a  mockery  of  the  wants   of   a  man's  soul  are  earth's 

treasures ! 
He  had  gi'own  weary  of  living  upon  his  father's  fulness. 
He  trusted  to  become  a  fountain  of  joy  to  Jdmself. 
He  seems  desirous  of  carrying  away  his  own  share  as  spoil. 
He  fancies  that  his  infatuated  plan  is  wisdom. 
Thus  men  deem  health  and  wealth  the  only  goods. 
He  seems  to  have  esteemed  things  of  sense  above  gifts  of  grace. 
Falleth.     A  polite  term  for  grasping  after  what  he  had  a  right  to. 
Ingratitude,  one  of  the  fruits  of  original  sin. 
A  most  fatal  error  to  mistake  God's  gifts  as  debts. 
The  sinner's  ruin  is  not  being  satisfied  with  what  God  gives. 
Paradise  ought  to  have  made  our  first  parents  content. 
License  to  sin  is  a  most  perilous  liberty. 
Men  madly  deem  they  have  freedom,  when  they  break  all  the  bands 

binding  them  to  God. 
A  filial  spirit  of  dependence  on  God,  only  true  blessedness. 
Divided.     The  father  is  imwilling  to  find  a  servant  in  a  son. 
The  only  true  freedom  for  a  creature  is  in  God's  service. 
He  knows  all  restraints  fruitless  in  keeping  him  as  a  child. 
Divine  mercy  will  never  dragoon  a  creature  to  share  His  love. 
In  bestowing  the  inheritance  He  foresaw  it  would  be  all  consumed. 
That  the  prodigal  in  deep  distress  must  learn  the  folly  of  his  course. 
He  suffers  us  to  chose  our  own  path,  but  hedges  it  with  thorns.  Hos.  ii.  G. 
Though  he  forgat  his  parent  the  father's  heart  ever  follows  him. 
Unto  them.     Unto  the  elder  as  well  as  the  younger. 
The  elder's  share  remains  under  the  father's  guidance. 
The  yoimger,  conceited  in  his  folly,  bids  his  aged  fatJicr  and  wisdom 

"  farewell,"  at  once. 
Ijiving'.     Herds,  grain,  and  other  oriental  treasures. 


vcwT-epo?.  Publicans  and  Gentiles.  Hilffenfcld.  The  sinner  Tvitliiu  the  covenant. 
Tcrtullian.  eiri^aXAoi'.  A  singular  but  genuine  Greek  expression.  Orotius.  'iho 
phrase,  like  so  many  in  Luke,  is  classical.  WaJceflcld.  Descriptive  of  the  mind  of  the 
Gentile  ^orld.  Words:to)th.     ne'po;.    Those  marrying  Amazons  obtained  their  portion 


96  SUGGESTIVE    COSIMENTAEY  [CHAP.  XV. 

first  from  their  own  parents.  Herodotus.  A  picture  of  the  Gentile  Tvorld  lea^-ing  the 
tents  of  Shem.  Sticr.  The  pei-mission  of  free-will  toman.  Alford.  But  though  the  fall 
has  so  benumbed  or  pai'alvzed  man's  powers,  that  his  freedom  is  imperfect,  his  respon- 
sibilitij  is  as  entire  as  in  Paradise.    Els  bondage  of  soul  to  Satan  is  his  sin  and  ruin. 

SiiiKiv.    Pieserved  his  lands,  family,  servants,  &c.i;!oom_/ifZi:[.    fiiov.    The  substance 
of  vnan  is  the  capacity  of  reason,  accompanied  by  free  wiH.  Thcophylact. 


13.  And  not  many  days  after  the  younger  son  gathered  all   together,  and  took  his 
journey  into  afar  country,  and  there  wasted  his  salstance  with  riotous  living. 

Days.     He  had  liis  prayer  gi-autcd,  and  believed  himself  happy. 

But  secured  in  possession  he  hastens  to  his  ruin. 

It  marks  the  impatience  of  the  sinner,  in  breaking  away  from  God. 

Gathered.     He  converted  them  into  ready  money. 

Like  men  unrenewed,  he  mistook  entirely  the  chief  end  of  his  creation . 

All,  he  could  command  ;  he  left  his  best  treasure  behind. 

In  his  father's  heart  was  a  depth  of  love  he  little  understood. 

With  deliberate  resolve,  he  collects  all  his  energies  and  goods. 

He  intends  the  earth  shall  yield  him  a  rich  hai-vest  of  joy. 

Sinner  turning  his  back  on  h,is  Father,  trusts  his  own  feeble  arm  for  the 

future. 
He  defiantlj'  declares  the  creature  better  than  the  Creator. 
Journey.     Liberty  unseasonably  obtained,  is  commonly  intemperately 

used. 
Sin  first  is  sweet,  but  afterwards  is  bitter. 
The  young  prodigal  dreams  he  has  all  he  desires. 
"  Lord  of  himself !  that  heritage  of  woe." 

Ho  knows  not  the  terrible  bondage  of  his  own  lusts  awaiting  him. 
Sad  experience  proves  true  liberty  only  in  the  resh'aints  of  our  Father's 

house. 
Apostasy  of  the  heart,  oft  precedes  the  apostasy  of  life. 
Man  cannot  wander  long  in  safety  by  his  own  guidance. 
Fatal   experience  will    prove  the  heart  a  most  deccitiirul    guide.       Jer. 

xvii.  0. 
Selfishness,  set  to  guard  divine  gifts,  will  sooner  or  later  bankrupt  a  soul 

for  time  and  etei-nity. 
Far  country.     Distance  from  God  is  not  in  space,  but  in  affections 
Any  ))lacc  where  the  heart  can  play  atheist.  [Bede. 

A  disbelief  in  Omniscience  the  root  of  myriads  of  sins, 
■  Departure  from  God  is  the  full  consummation  of  guilt. 
Even  allusions  to  a  faithful  father  become  irksome  to  a  profligate  sou. 


CHAP.  Xy.]  dN    ST.    LUKE.  97 

Sinners  at  first  think  such  a  Life  the  only  one  wortliy  of  the  name  ! 
But  God  calls  it  death  begun, — "  My  son  was  Dead,  but,"  &c.     v.  2-1. 
The  history  of  all  sinners  : — 1,  independence  ;  2, apostasy ;  3,  indulgence  ; 

4,  sensuality ;  5,  self-destruction,  if  not  arrested  by  God. 
Away  from  Christ  is  to  be  without  God,  without  hope,  withoiit  a  home. 

Eph.  ii.  12. 
1,  Christlcss,  2,  Godless,  3,  hopeless,  4,  homeless  are  all  imbelievers. 
Wasted.     Gr.  dissipated.     Figure  taken  from  winnowing  the  chaff. 
The  sinner  is  the  greatest  waster  in  God's  universe. 
All  creature  possessions  consume  themselves  in  the  using. 
Even  riches  the  surest  "make  themselves  %v  in  gs  and  fly  away."     Prov. 

xxiii.  5. 
Covetousness  makes  the  soul  lean  in  wishing,  and  turns  all  wealth  into 

poverty. 
The  more  men's  goods  increase  the  less  and  less  do  they  satisfy. 
Lords  of  their  means  but  slaves  to  their  desires. 
Adam  squandered  the  finest  inheritance  ever  bestowed  on  man. 
Folly  thinks  life  long  and  wealth  to  be  inexhaustible. 
But  misei-y  comes  treading  on  the  heels  of  riot. 
Pleasures  of  sin  are  very  brief  but  its  sorrows  are  long. 
Vanity  desires  to  outshine  those  in  the  same  race  of  folly. 
"  He   tliat   follows   vain   persons   shall  have   jooverty  enough."     Prov. 

xxviii.  19. 
Substance.     His  shelter,  his  raiment,  his  food,  his  gold  are  ended. 
With  loss  of  these  his  credit  is  bankrupt :  the  poor  have  but  few  friends. 
Mankind  avenges  itself  on  its  dupes  by  first  betraying,  then  disoivniiig 

them. 
If  the  world  injure  one  it  is  sm-e  to  scorn  its  own  victim. 
The  envious  Sanhedrim  first  ruin  Judas,  then  scorn  him. 
But  there  are  greater  treasures  squandered  than  gold. 
Spiritual  bankrupts  lose  that  which  angels  might  desire,  the  true  riches, 

without  which  they  are  poor  in  time  and  ■svretched  through  eternity. 
Riotous  living^.     Gr.  Not  caring 4o  save  any  portion. 
Sin  makes  men  recldess — they  pawn  their  fortune,  their  credit,  their 

character,  and  at  last  their  souls! 
The  world  has  its  attractions  and  the  flesh  its  pleasures. 
One  element  they  continue  to  forget — 
For  all  these  things  God  will  bring  them  to  judgment.     Eom.  xiv.  12  ; 

Ecc.  xi.  9. 
The  path  of  sin  a  descending  path — 1,  pride,  2,  departure,  3,  waste,  4, 

servitude,  5,  misery. 


98  SUGGESTHTE    COilHENTAEY  [cHAP.  XV. 

The  path  of  salvation  an  ascending  path — 1,  reflection,  2,  penitence, 
3,  return,  4,  liberty  and  hie. 


Xuipav  jxa.Kpa.v.  Forgetfulness  of  God  is  that  far  off  land.  Augustine.  acruTco?, 
a  and  cruj^iu,  without  salvation  ;  accursed,  ahandoned,  desperate.  Lidd.  tt  Scott.  Self- 
dcstrojing  life.  Stier.  Incorrigible.  Alford.  Latins  called  such  pcrditum,  ruined. 
Olshausen,  Trapp :  dissolutely.  Wordsworth.  The  adjective  acrtoTo;  is  defiiied  by 
Ajistotle  to  mean,  riiijifrf  62/  himself:  the  noun  aatarCa  denotes  prodigality  combined 
with  intemperance.  Bengel,  Luxuriose.  Vulgate.  More  than  luxuriose,  implies  a 
■waster  of  himself,  faculties,  time,  health.  atrcAyeia.  A  synonjin  with  aouTos,  sup- 
posed by  some  to  be  derived  from  Selge  of  Pisidia,  of  infamous  morals : — one  doing  all 
that  caprice  or  wanton  insolence  suggest.  Trench.  One  who  cannot  be  saved, 
Bloomfield.    Dead  to  his  native  countrj-.  Vers.  Ger. 


14.  And  when  he  had  spent  all,  there  arose  a  mighty  famine  in  that  land  ;  and  he  hegan 
to  be  in  wa7it. 

Spent  all.     "  '^Tierefore  spend  ye  money  for  that  -^hich  is  not  bread  ?  " 

Isa.  Iv.  2. 
He  called  the  goods  his  ovm,  but  they  -were  his  father's  goods. 
Time  passed  merrily  for  a  while,  but  such  pleasures  soon  die  out. 
"While  his  substance  lasted,  conscience  was  silent. 
Belish  for  cai-ual  joys  often  lost,  long  before  they  arrive. 
It  shadows  forth  the  deej^  internal  gnawings  of  the  soul. 
Dreadful  horror,  bitter  emptiness,  agonize  the  heart. 
He  found  slavezy,  when  he  fondly  hoped  for  independence. 
Seducing,   apostate    companions,   now    mock    over    his  ruin.      Prov. 

x.\.viii.  19. 
Degraded  to  the  level  of  beasts,  he  covets  swine's  husks. 
Strong  colors,  but  Ho  who  paints,  knows  the  sinner's  heart  and  liistory. 
More  is  spent  than  gold  can  buy.     Eiches  of  sovereign  grace. 
Bible,   sabbaths,  admonitions  of  couficieuce,  Spirit's  strivings,  throne  of 

grace,  hope  of  glory,  all  madly  Hung  away. 
Arose.     Sent  in  mercy  to  bring  back  the  prodigal  to  penitence  and  his 

home. 
Let  sinners  thank  the  Lord  for  such  roiKjh  warnings  to  a  slumbering 

(■onscicnce. 
Famine,  of  truth  and  love,  whereon  the  soul  can  alone  live. 
It  is  an  evil  thing  and  bitter  to  forsake  tlio  Lord.     .Tor.  ii.  19. 
CalamilicB  iu  this  sinful  world,  are  visitalious  of  mercy. 


CHAP.  XV.]  ON    ST.    LUICK.  99 

The  miseiy  was  general,  but  God's  aim  was  personal. 

Mysteriously  held  hack  uutil  iu  heart  he  could  feel  its  rigors. 

The  storm  did  not  descend,  until  Jonah  was  in  the  ship. 

Iu  that  land,  there  is  always  a  famine  of  the  Spirit. 

The  candle  of  the  lord  had  almost  gone  out  within  him. 

Trying  to  keep  goods  without  God,  is  to  recklessly  scatter  them. 

This  famine  does  not  come  with  earthquake  suddenness. 

Natural  delight  is  a  scanty  cistern,  not  a  living  fountain. 

But  the  faster  prodigals  live,  the  sooner  comes  exhaustion. 

Yet  ofttimes  a  man's  earthly  wealth  remains  while  his  soul  is  famishing. 

27(1.9  famine  sits  down  an  unbidden  guest  at  rich  men's  tables. 

His  boasted  freedom,  is  bondage,  under  another  name. 

Belshazzar  was  starving  at  his  own  princely  feast.     Dan.  v.  1. 

Like  all  prodigals,  he  soon  made  himself  a  beggar. 

"  They  became  vain,  &c.,  and  their  foolish  heart  was  darkened."  Eom. 
i.  21. 

Greeks  and  Eomana  had  thoroughly  tested  all  earthly  good. 

With  Solomon  they  agreed  that  it  was  "  vanity  of  vanities." 

All  child-like  faith  in  the  old  allegiance,  had  departed. 

Worn  out  creeds,  could  not  nom-Lsh  the  spirit  of  man. 

Some,  iu  mockery  and  some,  in  despair,  asked  "  What  is  truth  ?  " 

But  the  oracles  were  silent  and  none  seemed  to  regard. 

They  had  exhausted  every  energy  for  that  which  satislieth  not.  Isa. 
iv.  2  ;  Ezek.  ^ii.  19. 

They  had  for  long  sad  a^es  cried,  "Who  will  show  us  any  good?" 
Psa.  iv.  6. 

Heaven  answered  back,  "  No  peace,  saith  my  God,  to  the  wicked." 
Isa.  Ivii.  21. 

This  foretaste  of  coming  woe  should  have  summoned  him  to  his  home. 

Self-confident,  his  proud  heart  was  still  unsubdued. 

Barrenness,  .'^hame,  and  death  the  fruits  of  persistent  sin.     Kom.  vi.  21. 

In  want  of  what  he  once  enjoyed,  and  of  what  his  father's  servants  then 
enjoyed. 

This  famine  is  the  shepherd  seeking  his  stray  sheep,  the  woman  sweep- 
ing to  find  the  lost. 


Ktti  avTo?  TJpsaTo.  He  'bos^'n  liimsclf.  Et  ipse  csepit  egere.  Vulgate  ;  he,  &s  •well  as 
others ;  ho,  who  had  lived  so  recklessly,  avro^  is  nsed  to  give  emphasis  to  the  action  or 
state  signified  by  the  verb,  especially  where  a  series  of  actions  or  circumstances  is  i-eeorded 
respecting  a  certain  subject.  Luke  svi.  23-24;  svii.  16;  xxiy.  31.  Wehster's  Syntax.  Sin 
roigns  where  the  love  of  God  is  not.  Qiusnel. 


100  SUGGESTIVE    COMMENTARY  [cHAP.  XV. 

Xtfibs.    A  poet,  in  the  noon  of  life,  of  fortune,  and  full  pursuit  of  pleasure  thna 
w:'ote : — 

"  My  days  are  in  the  yellow  leaf, 

"  The  flowers  and  fruits  of  love  are  gone— 

"  The  -worm,  the  canker,  and  the  grief, 

"Are  mine  alone.' 
"  The  fire  that  on  my  hosom  preys 
"  Is  lone  as  some  volcanic  isle, 
"  No  torch  is  lighted  at  its  blaze, 

"  A  funeral  pile,"  Byron. 


15.  And  he  went  and  joined  himself  to  a  citizen  of  that  country;  and  he  sent  him 
into  his  fields  to  feed  swine. 

Joined.     Tlie  stricken  sinucr  cries,  "Bricks  are  fallen,  I  ■will  build 

•witli  hewn  stone."     Isa.  ix.  10. 
Eesolvecl  in  defiance  of  heaven  and  earth  to  hold  out  to  the  last. 
The  wretched,  in  want,  begin  tiying  to  help  themselves. 
Human  devices  are  utterly  unequal  to  secm-e  the  soul's  peace. 
"  He  that  commits  sin  is  the  servant  of  sin."     John  viii.  34. 
"  Make  me  a  keeper  of  swine,"  he  asks,  "  lest  I  starve." 
He  had  become  before  a  slave  to  his  own  wicked  lusts. 
Now  he  surrenders  his  liberty  as  a  slave  of  the  world. 
Satan  verily  is  a  hard  master,  and  sooner  or  later  it  will  be  known. 
His  being  in  the  service  of  another  hints  at  the  relation  of  publicans  to 

the  Eomans. 
Citizen.     Some  sxippose  him  to  be  Satan  or  one  of  his  angels. 
It  sets  forth  a  deeper  depth  of  the  sinner's  downward  course. 
Miserable  as  he  was  the  prodigal  was  a  stranger,  not  a  citizen  of  that 

country. 
It  hints  at  a  self-conscious  yielding  of  himself  to  the  world. 
Ho  had  not  cut  off  the  last  link  binding  him  to  his  fatherland. 
The  famine  it  seems  had  not  yet  reached  the  citizen. 
But,  though  he  knew  it  not,  he  was  more  miserable  than  the  prodigal. 
There  is  hope  for  the  sinner  as  long  as  he  feels  he  is  an  alien  in  the 

service  of  Satan. 
Hope  becomes  diiri  when  he  has  no  longings  after  Home  ! 
Feed  swine.     Swineherds  tlio  only  class  excluded  from  temples  in 

Egypt. 

ricsh  of  Bwino  was  forliiddon  as  focul  to  the  Jews.     Lev.  xi.  7 ;  Deut. 

xiv.  8.     Held  in  uljomination.     Isa.  Ixv.  4. 
Klcazar,  an  aged  Kcrilje,  died  a  martyr  rather  than  cat  it. 


CHAP.  XY.]  ON    ST.    LUKE.  101 

Moslems  forbidden  by  the  Koran  to  eat  it. 

This  degrading  office   was    another    step   in   the   prodigal's   downward 

progress. 
He  who  begins  by  i;sing  the  world  as  sei-vant  to  his  forbidden  pleasures 

will  end  by  becoming  the  slave  of  his  own  passions  and  desires. 
The  world  who  seduced  him  will  then  scorn  the  voluptuary. 
He  who  crouches  to  the  world  for  a  crust  of  bread  must  not  be  sm-priscd 

to  be  sent  to  feed  brutes.     1.  Sam.  ii.  36. 
It  was  the  very  lowest  grade  of  infamy  among  the  Jews. 
There  is  no  master  so  cruel  as  Satan,  no  yoke  so  heavy  as  sin. 
"All  thy  lovers  have  forsaken  thee."     Ezek.  xvi.  37,  also  xsiii.  22. 
Eefusing  to  be' God's  children — Satan  secures  us  as  his  slaves. 
Behold  the  son  sunk  into  a  swineherd  .'' 


€KoAA7)9r)— Attached  himsoli,  KoAAa  gluo  ;  clave  to,  Acts  y.  13;  ix.  26.  IF.  li-  W.  So 
obtrusit,  thrust  himself  on  him  ;  adhaesit.  Vulgate.  Contempt  not  implied  iu  the  word, 
but  in  the  person  to  whom  one  clings.  Campbell ;  bound  himself.  Major.  /Soo-Ktiv.  The 
rich  Gentile  would  insult  the  needy  Jew.  Oosterzec.  x°^P°^''y  Eumaeus  in  the  Odyssey  of 
Homer  was  a  chief  swineherd,  a  proof  of  low  civilization.  Foote.  Egyi)tian  priests  could 
not  eat  it.  Herodotus,  Wilkinson.  1.  322.  Ai'abians  did  not  use  it.  Pliny ;  neither 
Phoenicians  nor  Ethiopians.  Its  unhealthinoss  the  cause  assigned.  RawUnson.  Ques- 
tioned by  Hamilton,  Smith.  Among  the  Egyptians  this  animal  was  sacred,  because  by 
turning  up  the  soil  it  taught  ploughing.  Plutarch,  Bochart. 


16.  And  he  would  fain  have  filled  his  bcUij  with  the  7iusl;s  that  the  sicine  did  eat :  and 
110  man  gave  unto  him. 

Fain.     Gr.  intensely  desiird.     His  soul  was  fainting  within  him. 

A  thousand  criminal  desires  of  worldly  pleasure  mock  his  hopes. 

Some  "  feed  on  wind," — Hosea  xii.  1 ;  others  "  on  ashes."     Isa.  xliv.  20. 

FiUed.     Sensttal  i3leasm'es_/(ZJ  but  never  satisfij  the  man. 

Soitl  never  saith.  It  is  enough,  until  "  filled  with  all  the  fulness  of  God." 

Eph.  iii.  19. 
Husks.     A  kind  of  pod  G  inches  in  length,  of  the  carob  tree. 
Around  the  seed,  a  sweetish  pulp  is  foimd.     Tree  bears  800  pounds. 
War  horses  were  fe'd  on  these  pods  in  the  Peninsular  war. 
Kow  called  locust  honey,  or  St.  John's  bread,  in  Palestine. 
In  times  of  famine,  the  fruit  is  eaten  by  the  poor  in  southern  Europe. 
JEe  could  barely  hope  to  satisfy  by  them,  the  gnawings  of  himger. 
The  food  of  beasts,  cannot  satisfy  the  cravings  of  man. 


i02  SUGGESTIVE    COJniENTARY  [cHAP.  XV. 

The  type  of  the  gross  sinners  fleshly  hists. 

Sensual  appetites  of  men,  oft  wear  the  guise  of  fair  names. 

Tbe  Spii'it  of  God  calls  things  by  terms  significant  of  truth. 

Sin  ceasing  to  be  disgraceful,  the  lowest  depth  is  reached. 

Even  in  such  depths,  God's  tenderest  calls  are  unheeded. 

Eefusing  to  be  a  son  to  his  father,  he  is  compelled  to  be  a  slave. 

He  who  would  not  be  ruled  by  God,  will  be  fonnd  serving  Satan. 

He  who  abides  not  in  his  father's  palace,  is  sent  to  the  field  among 

hijids. 
He  who  would  not  dwell  among  brethren,  is  doomed  to  herd  with  brutes. 
Eefusing  bread  among  angels,  he  must  welcome  the  husls  of  swine. 
Men  seem  resolved  to  icjnore  the  teaching  of  6000  years  experience. 
No  degree  of  gratification  to  the  appetites  can  appease  the  soul. 
"  It  enlarges  its  desire  as  hell,  and  as  death  cannot  be  satisfied."      Hab. 

ii.  5. 
Fire  cannot  be  quenched  by  adding  fuel.     Ezek.  xvi.  28. 
The  monstrous   luxury  and   frantic  prodigality   of  Eome's   monarchs, 

stand  as  despairing  efforts  of  man  to  fill  his  belly  -^ith  husks. 
Their  incredibly  sumptuous  feasts.     Apicius  cost  £2,000,000  a  year! 
Then"  golden  palaces,  their  gigantic  baths,  still  stupendous  in  ruin. 
Their  immense  circuses,  their  costly  spectacles  in  theatre  and  Coliseum, 

were   men's    inner    icants,   uttering  in   thunder,   their  dej^th  and 

strength. 
Without  God,  all  dainties  in  golden  dishes,  are  but  husks  still. 
The  prodigal  had  sinned  with  both  hands  and  in  dead  earnest. 
Yet  his  long  departure'  from  God,  rendered  not  return  impossible.     Isa. 

i.  18. 
Though  forsUkilig  God — God  has  not  forsaken  him. 
His  very  misery  in  that  far  off  land,  was  an  expression  of  the  father's 

love  to  him,  and  of  anger  toward  his  sin. 
C>od  oft  hedges  the  way  with  tlroms  to  make  gin  bitter.     Hos.  ii.  6. 
He  allows  the  world  to  make  its  bondage  felt,  to  those  He  loves. 
Tljey  will  Icani  the  difference,  between  God's  and  the  world's  service.  *• 
"  It  is  an  evil  and  bitter  thing  that  thou  hast  forsaken  the  Lord."     Jer. 

ii.  19. 
,"  He  fcedeth  on  ashes,  a  deceived  heart  hath  turned  him  aside."     Isa. 

xliv.  20. 
(jod  al<ine  can  "  satisfy  the  longing  soul,  and  fill  the  hungry  soul."     Po. 

c^rii.  9. 
No  raan,  troubled  himself,  whether  the  prodigal  perished  or  nul. 
The  sinner  finds  no  pity  from  those  who  iiiined  him. 


CIJAP.  XV.]  ON    ST.    LUKE.  103 

The  prodigal  could  not  get  bread  by  u-orldiiij,  and  tulccs  to  hc/jping. 
But  the  world  heeds  not  the  cry — It  can  poison,  but  not  feed  the  soul. 
The  world  will  exliaust  your  purse,  credit,  health,  and  then  mock  your 

folly,  and  requite  all  your  favors  with  a  curse. 
The  soul  finds  no  sympathy  from  those  who  urged  to  ruin. 
In  the  lowest  depth  of  despair,  neither  deserving  nor  receiving  pity. 
Ready  to  perish,  conscience  long  hushed,  at  length  is  heard. 
Midnight  before  the   dawn.       Manasseh's    woes    drove    him   to   God. 

2.  Chron.  xxxiii.  12. 


tneOvixei  yefxCaai,  wag  gisil,  or  was  thamtful  to  fill.  Of  this  mean  fare  no  one  could 
deprive  iiim  ;  the  remark  ouSeU  tStSov  applies  to  more  suitable  food.  W.  &  W.  (cai  for — 
through  the  avarice  of  his  emi^loyer.  De  Wette.  Kepari'ioi',  the  siliqua?,  or  pods  of  the 
carob.  They  were  given  to  swine,  and  are  called  Kepana,  from  their  horn-lil-;e  form. 
Wordsworth.  iSiSov,  KepaTia  understood.  Meyer,  Grcsviell;  absolute.  Alford,  Stier. 
4>aye<.v.  Major. 


17.  And  when  he  came  to  himself,  he  said,  How  viatvi  hired  servants  of  my  father's 
have  bread  enough  a7id  to  sjiare,  and  I  perish  with  hunger  t 

Came  to  himself.     Before  this,  he  was  beside  himself. 

"  Madness  is  in  the  hearts  of  the  sons  of  men,  whUe  they  live."  Ecc.  ix.  3. 

He  who  would  return  to  God,  must  first  return  to  himself. 

He  finds  himself,  when  he  is  found  of  God. 

Greatest  torment  of  the  lost,  that  they  realize  their  madness  too  late  ! 

Of  all  diseases,  insanity  is  the  greatest  enemy  to  its  own  cure. 

Many  deny  their  misery,  until  they  seek  consolation  in  vain. 

Conscience  long  unheard,  first  makes  itself  heard  among  the  swine. 

Conscience  if  unheard  through  life,  will  compel  a  hearing  when  death  is 

desired  and  not  found. 
Brooding  over  son-ows,  is  not  a  change  of  heart,  but  precedes  it. 
"  When  he  thought  thereon,  he  wept  bitterly."     Mark  xiv.  72. 
Conviction  is  not  conversion,  but  a  step  in  the  right  way. 
In  the  depth  of  his  folly,  he  sought  reUef  among  kindred  profligates. 
Now  he  seeks  it  in  penitent  tears,  at  his  father's  knees. 
2Sto  repentance  more  bitter,  than  that,  for  rejected  love. 
He  had  wilfully  veiled  his  heart,  with  delusions  of  sin. 
The  SiJU'it  tears  off  this  veil,  and  reveals  himself  to  himself. 


104  SUGGESTIVE    COJIMENTAEY  [CHAP.  XV. 

He  sees  all  nature  calmly  sleeping  under  the  smile  of  the  Creator. 
The  rejoicing  animals  are  undisturbed  by  his  achings  of  heai't. 
"The  curse  fell  on  unsinning  nature,  but  not  in  vengeance." 
lie  beholds  all  around  him,  peace  and  joy,  himself  only  condemned. 
"To  be  a  jarring  and  dissonant  thing, 
Amid  this  general  dance  and  minstrelsy." 
Many  now,  -wretched  as  he,  endeavor  to  disguise  their  heaii-aches. 
Endeavor  to  dress  their  husks,  after  the  likeness  of  human  food. 
Others  glorying  in  their  shame,  claim  kindred  tastes  and  end  of  brutes. 
Horace  boasted  he  was  a  beast  from  the  sty  of  Epicurus. 
Hired.     Allusion  to  his  being  hired  but  receiving  no  hire. 
Servants.     Gr.  slaves.     History  and  laws.     Luke  vii.  2.     See  Notes. 
Poor  sinners  whom  He  had  graciously  and  hospitably  received. 
My  father.    His  heart's   first   utterance  is  of  his  father's  forsaken 

house. 
He  remembers  his  filial  relation  although  all  rights  are  forfeited. 
Bread.     Contrasts  strongly  with  the  husks  for  swine. 
Christian  privileges   are   embraced  in   one   word — "  children's  bread." 

Mutt.  XV.  26. 
The  Spirit  reminds  him  of  the  fulness  of  the  provisions  of  grace. 
Spare.     Eeminding  us  of  our  duty  to  distribute  to  others  in  want. 
Many  a  prodigal  at  this  hour  longs  for  the  crumbs  under  his  father'fci 

table. 
And  how  viany  in  that  world  xchcrc  Dives  thirsts/ 
Perish..     "Here  "  is  in  the  Greek,  omitted  in  the  English  Version. 
This  is  my  sin,  my  misery,  which  I  have  deliberately  chosen. 
Thus  sin  makes  light  hearts  heavy,  and  repentance  heavy  hearts  light. 
Hunger.     The  most  terrible  of  all  capital  punishments  is  starvation. 
The  prolonged,  feverish,  excruciating  agonies,  are  all  written  out. 
The   doomed   ones   have   been    dying    eighteen   days,   and   its   end   is 

madness  ! 
Vilest  need  not  despair ;  sins  of  scarlet  and  crimson  dye  are  forgiven. 

Isa.  i.  18. 
The  prodigal's  experience  is  renewed  by  all  lovers  of  pleasure. 
"  Miserable  comforters  and  i)hysicians  of  no  value  arc  yc  all."  Job  xiii.4. 
"In   adversity  consider.^'     Ecc.  vii.  11.     "Ho   considers   and   turns." 

Ezek.  xviii.  28. 
Though  compelled  to  fly  to  Jesus  Ho  receives  us  gladly. 
Young   men   of   Succoth   needed  "  briars  and  thorns  to  teach  them." 

Judges  viii.  I'J. 
God's  Hloriu  ))iirsuiiig  fugitives  first  awakens  s(nsibilily  in  the  sinner. 


CIIAP.  XV.]  ON    ST.    LUKE.  105 

eis  iavTou.  Ecpcntance  in  tho  buck  Bround,  is  disthictly  liere  pre-snpposcil. 
Olshausen.  Conviction  no  subjective  clelusion,  bnt  the  voice  of  God  in  the  conscience. 
Oostcrzee.  noa-oi,  &c. — brute  creation,  Gerlach;  saints.  Pauliig ;  men  in  worWly 
prosperity.  Sd'cr;  overseers  of  fanus.  Oosicrrfc.  <I>Se,  before  Xiiiui.  Gricsbncb,  Meyer, 
Alt'ord  ;  after  Ai/ixco.  Cod.  Sinai.  Atfiii.  His  raaiiter  was  bouiul  to  furnish  him  food. 
ICuinoel.  Oriental  masters  tnow  little  of  any  bindicg  law,  but  that  of  the  .icimitur. 
KCLL,  cancelled.  Tischendorf,  Oosterzec ;  pmitted.  Cod.  Sinai. 


18.  I  uill  arise  and  go  to  my  father,  and  will  say  unto  liim.  Father,  I  have  sinned 
against  heaven,  and  before  thee, 

I  will  arise.     From  the  lowest  depths  of  helpless  despondency  he  looks 

iiY>  to  the  throne  of  mercy  for  help. 
He  desi^airs  of  any  help  being  had  from  his  o\vn  plans. 
Grace  alone  preserves  the  convicted  soul  from  absolute  despair. 
He  consults  no  profligate  companions. 

They  might  have  mocked  his  pious  resolve  with  ironical  malice. 
"  You  retiun  home,  poor  besotted  one,  there  is  no  bread  for  you! " 
"Hinder -me  not,"  he  cries,  "for  I  am  starving  here." 
"Your  father  will  never  oivn  one  who  has  so  deeply  wounded  his  heart." 
He  answers  :  "  It  is  like  Him  to  pardon,  I  will  arise  and  go." 
"But  you  have  disgraced  your  family,  and  they  will  repel  yotx." 
"  What  matters  all  beside  if  there's  room  in  my  father's  heart  ? " 
"  They  will  treat  you  as  one  of  the  dogs  or  slaves." 

"  Let  them.      I  am  willing  to  share  a  slave's  pai't  in  my  father's  hoitse." 
"  Hinder  me  not ;  I  saw  the  tear  in  my  father's  eye,  when   he  said  to 

me,  adieu." 
"  Hinder  me  not,  I  am  bound  for  my  blessed  homo  on  high." 
And  go.     Many  would  prefer  joining  some  other  citizen  of  the  land. 
Many  would  Usten  to  fairer  promises  or  higher  offers. 
He  who  delays  an  hoiu:  perils  the  salvation  of  an  eternity. 
Every  moment's  delay,  every  step  back,  must  be  retraced  in  tears  and 

sorrow. 
He  must  resolve  to  risk  all,  to  stay  is  to  starve. 
This  is  the  spirit  of  adoption,  inspiring  him  with  filial  love. 
"  He  gave  them  power  to  become  the  sons  of  God."     John  i.  12. 
Father,     The  name  Father  remains  though  the  son  be  so  degenerated. 
His  confidenco  in  Lis  father's  affections  not  extinguished. 
This  filial  trust  and  fear  the  constant  fruit  of  tnie  repentance. 
Sinned..     The  change  has  come  at  last,  and  what  a  change  ! 


106  SUGGESTIVE    COSIilENT.^JlY  [CHAP.  XV. 

It  IS  exjiressly  framed  as  the  form  for  all  tnie  lieart-brokeu  ponitentg. 

Terms  are  of  divine  choice,  and  of  exquisite  simplicity  and  power. 

JHe  first  discerns  sin  in  its  root  and  essence. 

It  is  the  sinner's  heart  crj'  to  an  aU-merciful  Father. 

Paternal  compassion  alone  could  teach  a  sinning,  son  thus  to  speak. 

The  shepherd's  voice  goes  out  after  the  wandering  sheep. 

A  willingiiess  to  confess  sin  the  first  step  tcnvards  pardon. 

With  the  mouth  confession  is  made  unto  salvation.     Eom.  x.  10. 

Eefusing,  a  sure  sign  of  continued  incomgible  obduracy.  Prov.  xxviii.  13  ; 

Jer.  ii.  35  ;  Hosea  xiv.  2  ;  1.  John  i.  9. 
This  heart-breaking  fulness  is  given  the  soul  by  the  Holy  Ghost. 
All  the  details  of  a  sinful  life  cannot  be  set  before  God. 
Although  at  the  moment  of  supposed  death  memory  seems  invested  with 

almost  omniscient  power  as  to  one's  past  life. 
Unlike   Adam,  the   prodigal  does   not  palliate   sin  by  pleading  some 

extenuation. 
We  can  see  him  in  the  dust,  bitterly  lamenting  his  folly  and  madness. 
The  earth  becomes  the  natural  throne  of  the  desolate  heart. 
"  So  they  sat  do>vn  on  the  ground  seven  days."     Job  ii.  13. 
Heaven,  i.e.,  against  God  ;  sins  crying  to  heaven.     Gen.  xviii.  21. 
We  may  wrong  our  neighbor,  but  all  sin  is,  in  its  fulne.ss  of  guilt,  against 

God  alone. 
Malignity  of  sin  aims  high.     Psa.  Ixxiii.  9. 

It  ifl  impotent  and  Insolent  madness  shot  against  heaven.     Psa.  vii.  10. 
Before  tkee.     As  well  as  in  the  presence  o£  angels  and  saints  on  eartli. 
First  of  all,  in  thy  sight  I  stixnd  convicted. 
Cain  and  Judas  would  not  return  to  God  or  confess  their  sin. 
TJndutiful  children  are  guilty  of  great  sin  against  God. 
"  The  eye  that  mocketh  his  fatlicr,  and  scornetli  to  obey,"  &c. 
The  prodigals  of  earth  sooner  or  later  \nU.  learn  that  a  child  breaking  a 

parent's  heart  "  will  reap  the  whirlwind."     Hos.  viii.  7. 


7ropfi5(ro/iat.  No  Polagianisra  hero.  a.d.  420,  Pola^i'is  adduced  this  as  proof  that 
man  necdH  no  divino  gracu  to  ropcut.  Modem  frcetliiakora  erroneously  afViiTa  Uiat 
repentance  alimc  will  roroncilu  tlio  Koul  to  God,  without  an  atonoraeut.  Channinf), 
Norton.  Jolin  vi.  44,  teachon  another  way  of  Kalvation.  Paul  also,  Ilob.  x.  1!),  with  22. 
EventB  beyond  human  control  (fauiino,  &c.),  compul  him  to  roalizo  tho  bittonicss  of  sin. 
Oo.itcrzcc. 

ipi).  "Etui  Dcusnovit  omnia,  vocent  tamcn  turn  confeitsionia  expectat."  Ambrose, 
nmipa.  iknv.  Ho  received  tho  adoption  of  Bonship  at  hiiplUm.  Trench,  Denton.  Holy 
Scripture  teachcB  that  it  iH  by  repcntanco  towardn  GckI  and  faith  in  our  Lord  Jesus 
Chriat  Uio  Hiniior  ia  received.   2  Cor.  vii.  10 ;   AclH  xi.  18 ;   Psa.  xli.  4;   Ezck.  xvi.  61; 


CHAP.  XV.]  ON  ST.    LUKE.  107 

Eom.  ii.  4;  Joelii.  13;   2  Cor.  v.  19 ;   Rom.  iii.  25  ;   Jer.  xxxi.  19  ;   Ezel;.  xxxvi.  31 ;   Tsa. 
cxix.  128  ;  Ezek.  xviii.  30  ;  Jur.  xxxi.  18  ;  Lam.  iii.  40  ;  Psa.  cxix.  59  ;  Horn.  vii.  C. 

eis  Tov  uvpavbv  —  Great  God  of  heaven.  Doddridge.  Against  God.  Major.  As  the 
abode  of  God  put  for  Jehovah  himself.  Gesenius,  Wetstcin.  His  father's  yoke  had  been 
BO  easy,  that  filial  disobedience  was  sin  against  Jehovah.  IJertidlian  ;  against  the  right 
order  of  heaven.  Stier.    Some  render  it — Even  unto  heaven,  that  is  exceedingly. 


19.  And  07)1  no  more  worthy  to  be  called  thy  son  :  malce  me  as  one  of  thy  hired  servant". 

Worthy.       Confession  that  liis  father's   door  might  ho  justly   shut 

against  him. 
Humility  is  chief  of  the  graces,  not  esteeming  itself  to  be  a  grace. 
Peter  with  self-reliant  pride,  refused  to  let  the  Lord  wash  his  feet. 
Peter  humbled,  gladly  welcomed  this  act  of  condescending  love. 
Thy  son.     Although  once  was  rightly  called  thy  son. 
Now  an  alien.     I  deserve  banishment  among  thine  enemies. 
Father  receive  thy  penitent,  and  call  me  son  once  more. 
Make  me.     Only  suffer  me  to  dwell  within  thy  sight. 
A  sinner  never  learns  his  utter  helplessness  and  misery,  imtil  he  tric^  to 

viahe  Jiimself  what  he  desires  to  be.     Isa.  vi.  5. 
As  one.     Emphatic,  on  a  level  with,  in  every  respect. 
Hired.     Slavery  was  the  normal  condition  of  heljJ  among  Jews. 
Voluntary'  toil  was  the  exception,  and  of  rare  occm-rence. 
Elisba's   servant  was   hired.  —  2.  Kings  iv.  12.      Amnon's. —  2.   Sam. 

xiii;  17-18. 
He^re  in  the  back  ground,  the    ineradicable    self-righteousness  of  the 

human  heart,  appears. 
I  will  toil  as  a  sei-vant,  and  earn  my  morsel  of  bread. 
In  coming  years,  I  may  win  back  the  right  to  be  called  a  son. 
Man  fallen,  clings  desperately  to  that  delusion  of  the  evil  one,    that 

mutual  obligations,  bind  sinners  and  God  alike.     Eom.  vii.  19. 
Or  that  all  our  mercies  are  not  fruits  of  sovereign  mercy  alone.     Eoiu. 

X.  21. 
Servant.     He  was  not  a  reputable  servant  offering  himself  for  seiTico, 
Hather  a  worthless  wanderer,  deserving  the  father's  rod. 
The  entrance  into  the  kingdom,  is  by  the  gate  of  humility. 
Sinners  lost,  degraded,  defiled,  are  encouraged  to  retm-n. 
A  lost  relationship  may  be  re-established,  son  made  as  a  servant. 
Once  it  was,  any  place  but  home,  with  its  restraints. 
Now,  Oh  that  I  could  but  hope  my  father's  heart  and  door  are  not  closed 

for  ever ! 


108  SUGGESTIATS    COMJIENTARY  [CUAP.  XV. 

Conversion  gives  no  new  powers,  but  renews  all  old  affections. 
Desires,  affections,  hopes,  plans,  all  are  sanctified  by  the  Holy  Ghost. 


Kal,  omitted.  Tischendorf,  Alford,  Cod.  Shuii.  iroCritTOv,  Fae  me  eicut.  Vulgate. 
Tractare  tanquam.  Bengel.  Mark  me,  once  thy  son.  Stier,  Claiming  baptismal  rights. 
Trench.  iiiixQChiv.  Hh  does  not  yet  understand  grace.  Stier,  Oostcrzec.  vio?  crou.  He 
nowhere  gives  up  his  relation.  Alford.  Baptismal  regeneiation  inferred.  Trench.  How 
could  it  have  availed  him,  -when  ho  is  twice  pronounced  dead  t  "Whatever  relation  he 
sustained,  it  availed  nothing  now.  He  must  be  born  again.  St.  John;  created  anew- 
Eph.  iv.  24. 


20.  And  he  arose,  a7id  came  to  hU  father.    But  when  he  was  yet  a  great  way  off,  his 
father  saw  him,  a7id  had  compassion,  ajid  ran,  and  fell  on  his  nccli,  and  kissed  him. 

He  arose.     Perhaps  from  the  prostrate  posture  of  penitential  prayer. 

Orientals  often  publicly  pray,  lying  with  their  face  on  the  ground. 

Between  the  resolve  and  doing,  many  a  fatal  delay,  ruins  men. 

Baxter  tells  us  hell  is  paved  with  good  resolutions,  but  broken. 

Many  vibrate  like  a  pendulum  between  duty  and  sin.     Judg.  v.  15. 

He  who  counsels  with  himself  or  the  migodly  will  never  come. 

As  the  angel  said  to  Lot,  so  to  each  prodigal  "  Escape  for  thy  life."   Gen. 

xix.  17. 
He  must  feel  that  lie  is  a  "  strcivger'"  on  earth.     1.  Pet.  ii.  11. 
Many  a  son  says,  "  I  will  arise,"  and  yet  sits  still. 
The  most  "  blessed"  said  and  done  in  the  history  of  a  soul. 
Came.     Gr.  denotes  an  object  in  view,  but  not  attained. 
Father.      One  thing  to  come  to  himself,  another  to  come  to  his  father. 
Great  way.     Son  might  have  paused,  fearing  a  repulse. 
Before  they  call,  I  will  answer.     Isa.  Ixv.  24. 
Puthcr  actually   showed  this   kindness,  before  the  sinner  showed  his 

repontapce. 
Divine  {(race  kindled  the  spark  in  that  smoking  flax. 
^Vitll  boundless  love,  he  listened  to  the  first  sighings  for  reconciliation. 
Tlic  Lord  draws  nigh  unto  them  who  draw  nigh,  itc.     Jas.  iv.  8. 
A  dreary  apprenticeship  of  sei-vilo  fear,  is  not  a  proper  part  of  conversion. 
Coiivictioiis  may  endure  for  a  season,  "  Lord  is  long  suffering.^' 
But  the  moment  bo  is  adopted,  he  is  cleansed  and  robed. 
Saw  him,  i.e.,  quickly  recognized  at  that  distance  his  long  lost  oou. 


CHAP.  XV.]  ON    ST.    LUKE.  109 

Picture  of  one  -waiting  anxiously  for  the  prodigal's  return. 

This  seeing  him  afar,  was  a  Divine  drawing  of  the  heart. 

It  excites  a  hope  "  Perchance  7ny  Father  will  receive  me." 

He  dare  not  once  imagine  that  He  will  welcome  him. 

The  atmosphere  of  paternal  love  begins  to  warm  his  cold  heart. 

Had  his  father  kept  silent,  he  might  retire  in  utter  despair. 

Self-ahhorrencc  di-ove  him  back,  but  humjcr  urged  him  onward. 

"  All  that  a  man  hath  will  he  give  for  his  life."     Job  ii.  4. 

Compassion.     Gr.  Ilis  bowels  yearned,  esteemed  the  seat  of  pity,  by 

Jews. 
Paternal  affection  recoils  not  from  swiny  vestments. 
The  worldly  heart  would  in  dignity,  withdraw  from  tatters  and  filth. 
Pardons  from  God  are  absolutely  sovereign  and  gratuitous. 
No  depths  too  low  for  that  mercy  to  reach.     Isa.  i.  18. 
Knowledge  of  divine  love,  turns  the  bitter  streams  of  remorse,  into  tho 

healing  waters  of  repentance. 
Ran.     God  makes  gi-eater  haste  to  the  sinner,  than  the  sinner  does  to 

God. 
"  He  is  wont  to  do  more  than  we  desire  or  deserve,"  and  is  more  wilUng 

to  hear  than  the  sinner  is  to  jDray. 
In  the  ninning,  is  forclinoirlcdye,  in  the  embrace,  there  is  mercy. 
Though  the  mountain  burden  of  shame  made  jjrodigal  move  slowly. 
A  father's  steps  are  winged  by  urgent,  deep-toned  ajlection. 
Son  came  shamefully  and  doubtingly  :  father  ran. 
The  father's  haste  contrasts  beautifully  with  the  son's  hesitation. 
God  is  slow  to  anger,  but  swift  to  show  mercy.     Neh.  ix.  17. 
The  consciously  guilty  child,  enters  his  father's  presence  slowly.     Gea. 

xxvii.  18.     2.  Sam.  xiv.  33. 
God's  love,  1.  A  pitying  love.     2.  A  preventing  love.     3.  A  forgiving  love. 

4.  An  all-restoring  love. 
Pell  neck.     Salutation  among  Orientals  a  well-known  sign  of  recon- 
ciliation. 
Pub-lie  salutations  re-instato  him  an  a  son. 

What  a  weary  and  heavy-laden  biu'den  fell  from  that  aching  heart ! 
Verily  "  There  is  a  joy,  with  which,  the  world  intermeddleth  not."  Prov. 

xiv.  10. 
Kissed.      Literally,    eagerly    hissed.     Luke   x.  4.      Various  forms    of 

oriental  salutixtion. 
Salute  and  bless,  were  interchangeable  tonus  with  Hebrews. 
Travellers  saluted  or  blessed  the  worker  in  the  field.     Psa.  csxix.  8. 
Members  of  the  family  exchanged  moi-niug  greetings.     Prov.  xxvii.  14. 


110  SUGGESTIVE    COMMENTARY  [CHAP,  XV. 

Salayn,  Arabic  salutation  is  a  prayer  for  x>eace,   "Peace  be  witli  tlice." 

Luke  X.  5. 
In  silence !  a  lull  and  ineffable  answer  is  given  the  penitent. 
The  father  reads  a  confession  in  the  prodigal's  look  and  heart. 
How  often  preventive  grace,  answers  prayer  before  it  had  been  uttered ! 
He  who  knew  how  to  show  mercy,  impires  also  the  petition. 
The  noblemen's  sad  steps  were  directed  towards  the  Saviour. 
Before  his  prayer  is  uttered,  the  Eye  of  compassionate  power  is  healing 

the  child.     John  iv.  52. 


rov  TTarepa.  Kepeiltance  issuing  in  regenei-ation,  mnst  be  cbep,  earnest,  long 
continuMl,  and  seU-niortifying.  Truo  tlicology  makes  repoiitanoe  continue  throtif/hout 
life.  No  saint  has  ever  i-Kicli'^A  the  jioint,  when  he  neeil  no  longer  utter  the  Lord's 
in-aver,  "Fouoivjj  us  oTir  Sixs ! "  itrirKayxvCa-lhi.  A  Hellenistic  verb,  not  found  in 
cJassic  •writers.  Dc  Wette.  aivexoi'Tot.  If  a  man  draw  an  iiich  towards  God,  He  wiU 
draw  niah  or  all  to  the  sinner.  Oriental  Pnrahle.  No  necessity  of  a  plain  notice  of  a 
Jlediator  here.  Softie  seek  the  Slediator  iu  the  person  of  the  father.  Melancthon. 
Others  in  the  fatted  calf.  Si  ier.  Our  Saviour's  object  was  not,  mont  cydnntlj,  to  teach  a 
systematic  scheme  of  divinity.  The  groat  central  truth  here  is,  that  God  as  a  Sovereign, 
in  mercy  forgives  jjenitent  sinners,  without  rerjard  to  JiationiU  or  er:cttiriaxi  prejudice  or 
bigotry.  "  Kissed  him."  According  to  our  thoughts  and  waya  lie  ought  to  have  kicked 
hiiQ,  but  God  is  Pater  miserationum.  Trapp. 


21.  And  the  son  said  unto  him,  Father,  I  luive  sinmd  against  hear>c<\,  a-nd  in  thy  siffht, 
and  am  no  more  wortliy  to  he  called  thy  son. 

Said.     Observe,  he  persevered  in  the  resolution  expa-cssed  before  in  his 

exile. 
He  wa:?  not  spoiled  by  his  father's  kindness. 
Eiirnest  repentance  is  not  satisfied  with  a  single  listless  thought. 
He  never  knew,  until  affliction  came  and  until  forgiveness  came,  what  a 

father  he  had  slighted. 
The  sin  of  men  and  plan  of  redemption  make  new  discoveries  of  God's 

grace  to  a  wondering  universe  of  clierubim,  seraphim,  and  angels. 
"Wliich  things  angels  desire  to  look  into."     1.  Pet.  i.  1'2. 
Father  !     A  conflict  between  filial  confidence  and  humility. 
God  loves  to  ])■;  called  a  Fatlicr,  "  Is  not  ]''phraim  a  dear  son?  " 
"  If  I.  bo  a  fatlicr,  wlicrc  is  mino  honor  ?  "     Mai.  i.  (J. 
Worthy.     Acknowledging  the  sin  tlio  debt  is  cancelled. 
Thy  eon.     That  word  touched  the  depths  of  Divine  compassion. 


CIUP.  XV.]  ox    ST.    LUKE.  Hi 

The  prodigal  penitent  is  prodigal  no  more — a  son  ! 

"Why  should  he  utter  the  words  of  an  alien  whilst  his  heart  is  knit  to  hio 

fatlter's  ? 
All  the  rest  is  repressed  by  the  father's  overpowering  embrace. 
This  confession  is  made  after  the  kiss  of  reconciliation. 


afios.  lufemus  sum  Domine,  &c.  "  I  am  lioll,  but  Thou  art  heaven,"  said  Hooper 
the  noble  martyr,  at  tho  stake.  Trapp.  Omit  Kal,  before  ouke'ti.  TUdiendorf,  Alj'o/d, 
CocL  Hinai.    After  vtoj  crov,  Cod.  Sinai,  adds  troirjaov  fi€  (is  eVo.Twi'  )Jli<t6ii»v  aov. 


22.  Bat  the  father  said  to  his  servants,  Bring  forth  the  best  robe,  and  put  it  on  him  ; 
and  put  a  ring  on  his  hand,  and  shoes  cm  his  feet : 

Servants.     "  Those  heavenly  ministers  of  His  that  do  His  pleasure." 

Psalm  ciii.  21. 
Heavenly  Father  makes  household  sei-vants  sharers  in  His  joy. 
Bring.     Implying  it  is  done  in  the  presence  of  all  the  family. 
Best  robe.     Gi.  first  rohe.     A  long  wide  white  otiter  garment  of  the 

iipper  classes. 
If  he  had  performed  the   noblest   achievements,   he   could   not    have 

expected  greater  honor. 
Of  custom,  this  robe  belonged  to  the  first-born. 
Here  the  implication  is,  that  the  prodigal's  rags  were  yet  upon  him. 
Eomans,  whsn  adopting  a  son,  flung  a  robe  around  him. 
Typical  of  transferring  to  him  rank,  name,  and  right  of  inheritance. 
This  alien,  "  dead"  son,  is  thus  adopted  among  his  father's  children. 
It  is  generally  thought  to  typify   Christ's  righteousness.      Eev.  iii.  18. 

Isa.  Ixi.  10. 
The  polluted  garments,  all  stained,  were  removed.     Zech  iii.  4. 
A  robe  and  ring  highest  tokens  of  favor  in  the  East.     Gen.  xli.  42. 
Among  Eomans,  given  to  a  slave,  when  lifted  to  a  state  of  freedom. 
"  Thou  shaft  not  die,  the  Lord  hath  taken  away  thy  sin."  2  Sam.  xii.  lo. 
"  Thou  shalt  wonder  when  I  am  pacified  with  thee."     Ezek.  xvi.  63. 
When  Ephraim  bemoaned,  then  God  comforted  him.     Jer.  xxxi.  18. 
^Ye  hear  not  a  word  of  the  rod,  when  God  forgives. 
They  who  put  on  Christ's  robe  of  righteousness,  are  clothed  with  the 

sun.     Eev.  xii.  1. 
Hing.     Symbol  of  elevation  to  office  among  Orientals.     Gen.  xli,  -l^. 
As  nionarchs  seldom  could  write,  the   ring  was   used   to   stamp   their 

initials  or  the  name  to  a  law  or  a  despatch. 


11:2  SUGGESTFV'E    COMMENTARY  [CHAP.  XV. 

In  the  absence  of  loclis,  it  was  used  to  seal  a  door  or  chest. 

Presented  by  Pharaoh  to  Joseph ;  Ahasuerus  to  Haman.     Est.  iii.  10. 

Antiochus  to  Philip.     Highly  valued.     Jer.  xxii.  25.     Hag.  ii.  23. 

Rings  contained  a  stone  engraved  with  the  owner's  name.  Ex.  xxviii.  11. 

Slaves  wore  iron  rings  :  one  becoming  rich  had  it  cased  in  gold. 

The  number  of  rings  worn  by  Jews,  Eomans,  and  Greeks  was  remarkable. 

A  rich  man  is  called,  Jas.  ii.  2,  ^'  golden-rin-j^d,^'  not  with  one  gold  ring. 

Every  freeman  in  Greece  wore  a  ring,  Eomans  wore  gold  rings. 

Freedmen  wore  silver  rings,  some  werfe  of  immense  size. 

Some  had  sets  for  summer  and  winter. 

Originally  they  were  confined  to  high  oflicers  of  state. 

Lacedemonians  always  wore  iron  rings,  and  used  iron  coins. 

Jewish  females  wore  rings  in  their  noses. 

Signet  ring  of  So,  king  of  Egj-pt,  was  found  in  Nineveh.    2.  Kings xvii.  4. 

Some  thought  to  possess  magic  power,  preserAdng  those  wearing  them 
from  danger. 

It  was  typical  of  a  sealing  by  God's  Spirit  of  a  right  to  a  better 
inheritance.     Ej^h.  i.  13. 

Piing  was  also  a  pledge  of  betrothal.     Hos.  ii.  19, 

Shoes.     Manner  and  customs  and  materials.     Luke  iii.  16.    See  Notes. 

Made  of  various  materials,  hence  named,  Athenian,  Persian,  and  Mile- 
sian shoes. 

"Weak  and  vain  persons  then  injured  their  gait,  by  tight  shoes. 

Slaves  and  ^irisoners  comptllcd  by  usage,  to  go  barefoot.     Isa.  xx.  4. 

Voluntarily  going  barefoot  also  indicated  deep  grief  and  calamity. 

At  funerals,  m.oumcrs  laid  aside  shoes  in  the  procession. 

Prodigal's  days  of  servitude  ended,  he  is  now  shod  as  a  freeman. 

Orientals  ornament  shoes  in  a  costly  manner. 

"How  beautiful  are  thy  feet  with  shoes,  0  priuce's  daughter  I  "  Sol. 
Song  vii.  1. 

Thou  shalt  not  walk  in  thy  father's  house,  with  the  step  of  a  slave. 

Entering  a  house  in  the  East,  shoes  are  withdrawn. 

Especially  temples  or  mosques ;  derived  by  Moslems  from  Ex.  iii.  5. 

"  I  give  you  power  to  tread  on  scorpions."     Luke  x.  19. 

Christian  warrior's  panoi)ly  includes  being  "  shod  with  the  preparation  of 
the  gospel  of  peace."     ]'j>li.  vi.  15. 


tovXovi.     RlmrcrH  in  dm  FiiIIku-'h  joy.     <7To.\i;i'  irpuir-qv.     Stolam  iirimnin.   Viilqal-e 
I/rtlg  iol)CH  iiIuik;  worn  liy  frooilnaii.  FricdUch.     Nii)itiii,l  (,'ariiiunt.  Jcrume.    Kcibo  of  Uio 


XV.] 


ON    ST.    LUKK.  .1K5 


Spirit.  Tertullian.  That  which  we  lost  hy  Adam.  Augustine,  'ilegencration  of  baptism. 
Trench.  God's  righteousness.  Kom.  iii.  21.  Olshauscn.  The  robe  lying  last  in  the  cher.t, 
vas  offered  to  Athenae.  W.  d-  W.  SoktuKiov.  Slaves  were  forbidden  to  wear  gold  rings, 
and  their  assuming  it,  a  sign  of  the  decline  of  Eome.  Eosenmuller.  Cqlebrated  ring  of 
Polycrates  made  B.C.  530,  was  so  splendid,  tliat  it  was  described  as  an  emerald. 
Herodotus;  as  a  sardonyx.  Pliny.  Carried  to  Eome  and  placed  in  temple  of  Concord, 
in  a  horn  of  gold,  preseated  by  Augustus.  The  artist  was  Theodoras,  of  Samos.  Ita 
fonn  Mas  that  of  a  lyre.  Grcswcll.  Pythagoras  forbade  his  followers  the  use  of  rings, 
except  on  the  tip  of  a  man's  finger,  simply  for  a  signet.  Clemens  Alexandrinus.  Einga 
still  worn  by  oriental  rulers.  Chardin,  Harmer.  Pledge  of  the  Spirit.  Augustine. 
Spiritual  marriage.  Clemens  Alexandri.  As  baptism  la  -called  a  signaculum  lidei. 
Tertullian.  Seal  of  Christ's  imago.  Jerome.  A  filial  right  to  seal  in  the  father's  name. 
Lange.  viroSrjiJiaTa.,  by  no  means  generally  worn  by  ancients.  Socrates,  Phocion,  Cato, 
frequently  went  out  barefoot ;  children  and  slaves  universally.  Becker's  Char.  A  sign 
that  the  reformed  oae  may  go  in  and  out  when  he  pleases.  Lange. 


23.  And  bring  hither  the  fatted  calf,  and  kill  it;  and  let  us  eat,  and  be  merry  : 

Fatted  calf.      That  fatted  calf.     Greek  article  is  repeated,  denoting 

something  extraordinary. 
Abraham  brought  fatted  calf  for  the  angels.     Gen.  xviii.  7. 
Sorceress  of  Endor  brings  a  fatted  calf  for  Saul.     1  Sam.  xxviii.  24. 
Gideon  was  commanded  to  kill  his  father's  young  bullock  of  7  years  old, 

rendered  in  the  Sept.  fatted  calf. 
Thus  the  father  solemnly  re-instatcs  his  son  iu  all  the  honors  lost. 
Let  us  eat.     This  festal  banquet  is  now  celebrated  throughout  tho 

world. 
Earth's  starving  millions  are  invited  to  come  and  eat  frcchj. 
IKervy.     Among  orientals,  feasts  come  but  seldom  in  a  hfetime. 
Hunger  and  want  are  tho  rule  among  tho  down-trodden  crowds. 
Life  is  one  long,  hard  battle  for  Iread  with  the  many. 


fido-xoi' — Tov,  article  repeated— </^e  calf,  the  fatted,  implying  something  extraordinary. 
Bengel;  that  the  father  spared  no  expense.  iaHjrc.  Simple  festal  entertainment  cele- 
brating the  return  of  the  son.  Greswell.  Christ's  vicarious  sacrifice.  Maldonatus, 
Jerome,  Augustine,  Melancthon.  Questioned  by  Stier.  One  of  the  phases  in  the  plan  of 
salvation.  Eichter.  Eucharist.  Augustine,  Rheimish  Notes,  Wordsworth.  Mediation 
concealed  in  the  kiss.  Eiggenbach.  As  dawn  to  mid-day,  so  is  this  parable  to  tho 
doctrine  of  atonement  in  Paul.  Oosterzcc.  Pascitur  in  vestrum  rcditum  votivajuvenca. 
Horace,  Ep.  1. 

a-i-TevTov,  fatted  with  corn — article  in  the  singular,  implying  a  valuable  animal. 
C!n,mpbcU.     Some  call  fatted  for  a  par+icnlar  feast  or  ajtmiverattrv,  and  standing  in  thr. 


114  SUGGESTIVE    COMMENTARY  [cHAP.  XV. 

BtaU.  Alford.    Egyptians  presented  Agesilaus  -with  fatted  calves.  Athettatus. 

Olio-are — flucii',  originally  confined  to  offering  fruits  and  flowers  an  ong  the  Dorians. 
Aristojihanes  ;  incense  to  the  gods.  Hojiier  ;  sacrificing  victinis.  ThHci;dides. 


24.  For  this  my  son  was  dead,  and  is  alive  again  ;    he  was  lost,  and  is  found.    And 
tliey  began  to  be  merry. 

This  my  son  was  dead.     This  great  festal  hj-mn  the  father  himself 

intones  in  this  sublime  Psalm  strain. 
This  the  lofty  annoimcement  of  the  Father's  joy  over  repentant  sinners. 
He  who  was  lately  a  beggar  amid  the  husks,  scorned  by  many,  is  now 

acknowledged  a  son  before  the  holy  universe. 
Dead.     He  had  lost  his  proper  spiritual  life,  the  only  life  worth  the 

name. 
To  the  love  and  gloiy  of  God  he  was  dead. 
Under  the  sentence  of  the  spiritual  law.     Gen.  ii.  17. 
Spiritual  death  benumbs  the  affections  and  the  will. 
It  darkens  not  the  eye,  but  obsciu-es  the  understanding. 
It  paralyzes  not  the  feet  nor  hands,  but  all  desires  for  \'irtuc. 
It  parts  not  soul  and  body,  but  makes  a  wide  gulf  between  soul  and  God. 
Its  funeral  is  not  with  the  trapi:iings  of  earthly  jxjm]). 
But  the  gatliered  millions  at  the  judgment  bar  as  witnesses,  God  and 

angels  hearing  the  saddest  funeral  note — Depart  ! 
The  soul  apart  from  Christ,  as  the  branch  cut  from  the  vine,  is  dead. 
"  Awake  thou  that  slccpcst,  and  arise  from  the  dead,  and  Christ  will  give 

thee  light."     Eph.  v.  14. 
A  sinner's  life  called  death.     1  John.  iii.  14  ;  Eph.  ii.  1 ;  1  Tim.  v.  6. 
Alive.     Death  and  life  stand  for  sin   and  conversion.    Eph.  ii.   1. 

1  Tim.  V.  G. 
The  true  penitent  becomes  alive,  and  never  dies  through  eternity. 
XiOst.     "Yo  wore  as  sheep  going  astray,  but  arc  now  returned."     1  Pet. 

ii.  25. 
Lost  to  honor,  virtue,  to  obedience  and  happiness. 
As  a  traveller  out  of  his  way  in  the  desert,  or  a  shij)  witljout  a  compass  at 

sea,  80  is  a  soul  lost  to  the  fellowship  of  God  and  the  hajipiness  of 

heaven. 
ITcund.   Prodigal  restored,  1,  to  his  former  possessions.   2,  former  rank. 

3,  liis  lost  enjoyment. 
Be  merry.     Joy  in  the  prodigal's  home,  corresponds  to  the  joy  of  tho 

angels.     Verso  10. 


CHAP.  XV.]  ON    ST.    LUKE.  115 

oTi.  A  rythmical  formula  often  repeated.  Ancients  expressed  strong  emotions  in 
verse.  Beiincl.  Although  this  hints  at  sovereign  grace,  yet  it  does  not  act  arbitrarily. 
veKp'o^,  qui  me  a  morie  ad  vitam,  a  desjjerationo  ad  spem  revocavit.  Cicero.  Dead  to 
bira.  Paulus,  De  Wette :  thought  my  son  was  dead.  Eosenmuller ;  spiritual  death. 
Theophylact.  Bad  men  even  alive  are  dead.  Jewish  proverb.  The  living  dead  man  is 
truly  dead,  Arabic  maxim.  The  death  and  loss  ar«  of  sin  ;  the  living  again  and  finding 
are  of  repentance.  Euthymiiis,  in  Meyer.  When  one  forsoolc  the  school  of  Pythagoras, 
the  philosopher,  he  placed  a  coffin  in  his  place,  as  one  morally  dead.  ev(^paiVca-9ai— 
epulari.  Kuinoel.     Glad  of  heart. 


25.  Now  his  elder  son  was  in  the  field  :  and  as  he  came  and  dreio  nigh  to  the  house,  he 
heard  musick  and  dancing. 

Elder  son.    Made  colJ  in  heart  by  trusting  alone  to  legal  rigliteoiisncss. 
The  Pliarisocs  said,  vcr.  7,  we  are  the  ninety  and  nine  just  persons. 
Tlie  sin  of  the  elder  son,  before  hypocritically  concealed,  now  betrays 

itself. 
The  Pharisees  see  themselves  mirrored  in  his  conduct. 
His  heart  is  not  right,  therefore  he  is  not  asked  to  join  his  father's 

counsels. 
Knowing  him  well,  the  father  passes  him  in  gathering  to  the  festal  boarcl 

all  who  would  sliare  his  joy. 
He  had  no  sympathy  with  the  scenes  transacting  within. 
His  father  leaves  him  in  his  selfishness  and  solitude. 
In  the  field.     Spending  the  day  in  self-imposed  menial  serace. 
In  the  evening  he  retiu-ns  when  the  feast  was  in  progress. 
These  supercilious  ones  are  not  at  hand  when  the  lost  sinner  rctm'ns. 
Drew  nigh.     "While  the  house  is  ringing  with  festal  joy,  the  elder  son 

retui'ns,  and  hears  the  music  and  dancing. 
Music,  to  a  heart  out  of  tune,  kindles  rage.     Prov.  xxv.  20. 
Jubal  was  the  father  of  all  such  as  handle  the  harp  and  the  organ. 

Gen.  iv.  21. 
Laban  would  send  away  Jacob  with  song,  tabret,  and  harp.   Gen.  xxxi.  27. 
Miriam  with  timbrels  celebrated  Pharaoh's  defeat  on  the  Eed  Sea. 
In  social  gatherings  music  was  ever  welcome.     Isa.  v.  12.     Amos  vi.  5. 
Silver  trumpets  used  to  call  public  meetings.     Num.  x.  2. 
Battle  was  begun.  Josh,  vi,  and  enemies  terrified  by  music.  Job.  xxxix.  25. 
Music  introduced  in  the  temple  service,  4000  Levites.     1.  Chron.  sxiii.  5. 
Damsels  with  timbrels  seemed  to  take  part  in  the  service.    1.  Chr.  xiii.  S. 
288  were  skilled,  under  the  lead  of  120  priests.     2.  Chr.  v.  12-13. 
Bridal  processions  have  always  been  accompanied  with  music.    Jer.  vii.  ?>L 
During  war,  famine  or  pestilence,  no  music  at  weddings.     Ezek.  xxvi.  13. 
Vintage  hai^est  celebrated  with  music.    Jer.  xlviii.  33. 


116  8UGGESTIVK    COMMENTARY  [CHAP.  XV. 

The  Hebrews  bad  mnsic  at  their  feasts  and  funerals. 

The  ^Yieked  prostitute  the  tabret  and  pipe  at  their  feasts.   Isa.  v.  12. 

Such  abuse  of  God's  mercies  leads  to  the  world,  where  music  never  cheers. 

Dancing,  as  prttctised  at  present  in  the  East,  is  very  lascivious. 

Respectable  persons  in  the  East  never  dance. 

Dancing  in  itself  not   sinful,   but   often   surrounded  witli   Binfnl   and 

dangerous  associations. 
Eeligious  influence  is  often  destroyed  by  worldly  gaieties. 
The   worldly   (their   assertion  notwithstanding)    have   no  confidence  in 

dancing  Christians. 
Living  and  dying,  their  influence  is  against  the  cause  of  Christ. 
It  was  alien  to  the  manners  of  those  in  the  East,  to  suppose  the  host 

or  guest  ever  engaged  in  dancing. 
Those  hired  for  singing  and  dancing  were  of  the  lowest  class  in  society. 
Dancing   first    introduced    heathenish   abominations.       Ex.  xxxii.    19. 

1  Kings  xviii.  26. 
The  eai'liest  notices  mark  its  practice  by  worldUnrjs.     Job  sxi.  11. 
Virtuous  heathens  like  Cato  retired  from  the  theatre  when  the  dances 

began. 
"  No  one  dances  who  is  not  either  dnink  or  mad." — Cicero. 
John  was  miu'dered  by  Herod,  inflamed,  by  the  lust  of  the  dance  and 

wine. 
Salome  well  knew  that  waiting  until  morning  the  passion  might  cool ; 

her  request  was  at  once. 
Gestures  of  oriental  dances  are  lascivious  to  the  last  degree. 
There  is  a  world  where  none  will  ever  desire  to  dance. 
No  one  of  our  Lord's  hearers  supposed  the  host  or  guest  engaged  in 

dancing. 
It   is   a   double  triumph   when  Satan's  kingdom  lessens  and  Christ's 

increases. 
The  third  repetition  of  this  idea  may  have  irritated  the  Tharisees. 
Their  visible  displeasure  leads  Him  to  unfold  the  elder  son's  course. 
Tluis  human  pcrvcrscncss  originates  a  beautiful  passage. 


it  vpajftvTcpo';.  Who  is  this  older  son?  Somo  say  the  Pharisees.  Trctich ;  solf- 
rigliteous  Jews,  In  contrast  with  tho  Gentiles.  Juntos  seel  modioores.  Salmcron. 
"Mujor  liliua,  populus  Israel  Becundura  carncm  in  agro  est ;  iu  hrcreditariu  opulcntia 
Lcgis  ct  rroiiliclaruin  :  "  in  Wordsworth.  Krummachcr  of  IClberfuld  was  asked  this 
qiiCHlion,  and  ho  answered,  mjKclf.  llo  then  confessed  ho  murmured  at  a  niiseral'lo 
creature  liaving  suddenly  become  rich,  with  a  reinarkaldo  visitation  of  grace.  "  Somo 
arc  KO  iupromoly  selfish,  they  would  constnict  a  special  heaven  for  thomselvoa  and 
friends." — Kmpcror  Conalantine,  to  ono  who  wos  dioiiatislicd  with  every  church  ho 


CHAP.  XV.]  ON    ST.  LUKE.  117 

attended.  Milner,  This  parable  breaks  off  suddenly,  leaving  it  uncertain  -whether  the 
elder  son  became  a  prodigal  also.  Aimnon.  Others,  Pharisees,  v;hose  righteousness  was  of 
.1  low  sort. 

<rvfi(#)<ui'i'as.  Even  of  angels.  Wordsworth.  Tho  ancient  Greeks  had  music  at  their 
feasts.  "Music  and  dancing."  Have  we  not  here  the  lawful,  innocent,  and  even 
religious  use  of  these  recreations,  as  at  Matt.  xiv.  6,  the  licentious  and  unlawful  ?  Funl. 

Some  make  the  angels  the  harpers,  Eev.  xiv.  2.  x°P'^''~*  choir  of  musicians.  Le 
Clcrc ;  minstrelsy  and  dancing.  Tijndale  ;  melody.  Geneva;  symphony  and  a  crowd. 
Wickliffc;  Gr.,  symphonies  and  choruses.  Campbell;  bands  of  dancers  esultiiiR. 
Bengel. 


26.  And  he  called  one  of  the  servatits,  and  asked  what  these  things  meant. 
Called.     He  sullenly  remained  without  aa  an  uninvited  guest. 
He  imperiously  summoned  a  servant  to  explain  the  affair. 
Servants.     So  estranged  from  his  father,  he  goes  to  the  servant. 
These   things.      He  inferred  a  person  of   distinguished   rank  had 

arrived. 
Meant.     FoiTQalist^-3  know  not,  and  care  not,  for  the  joy  of  salvation. 


naiSiav.  Foot  boys;  same  as  fiCcrBiot,  SoCAot,  all  denote  the  wealth  of  the  father. 
His  servants.  Steven*;  the  servants.  Elzevir,  Tischendorf,  Alford,  Lachmann,  Cod. 
Sinai.,  Brown.  en-ui/flareTo,  inquiring ;  this  tense  expresses  admirably  the  earnestness 
of  one  wishing  satisfaction. 


27.  And  he  said  unto  him,  Thy  hrotlier  is  come  ;  and  thy  father  Imth  killed  the  fatted 
ealf,  because  he  hath  received  him  safe  and  sound. 

Safe  and  sound.     Literally,  in  health.  The  sei-vant  looks  upon  tho 
external  common  blessing. 


vyiaivovra.  The  lesser  proprieties  of  the  narration  are  nicely  observed.  Tho 
father,  in  the  midst  of  his  natural  affection,  thinks  only  of  the  joy  concerning  his  son, 
who  was  dead,  and  is  aUve,  and  who  was  lost  and  is  found.  But  the  servant  confines 
himself  to  the  external  features.  After  his  various  hardships,  he  has  returned  homo  in 
good  health. 


28.  And  he  was  angry,  and  would  not  gain:  therefore  came  his  father  out,  and  !ni 
treated  him. 

Ajigry.    Amid  the  general  joy  his  soul  was  full  of  envy. 
A  graphic  picture  of  the  jealous  self-righteous  Pharisees. 
It  shows  supremo  contempt  of  the  heathen  world. 
It  contrasts  with  the  humble  submissiveuess  of  the  yoimgor. 
29 


118  SUGGESTIVE    COSniEXTARY  [CHAP.  XY. 

It  was  a  sudden  throwiug  off  of  the  li;v'pocritical  mask. 
This  hateful  selfishness  contrasts  with  the  love  of  our  Heaventy  Father. 
His  sun,  lite  love,  shines  more  brightly  upon  the  guilty  and  miserable. 
■^Tien  God  spared  Nineveh,  with  G0,000  children  within  her  walls,  Jonali 

was  displeased  exceedingly  and  he  was  very  angry.     Jonah  iv.  1. 
Jews  were  angiy  when  the  Gentiles  were  converted  to  God.     Acts  xi.  1 ; 

Eom.  xi. 
Others  forbade  Paul  even  to  preach  to  Gentilo.s. 
To  the  wilfully  obdurate  this  love  becomes  the  fire  of  Divine  wrath. 
Would  not  go  in.     He  shows  his  displeasure  and  envy  of  his  younger 

broilior. 
He  would  not  go  in  except  his  brother  was  turned  out. 
This  elder  is  now  the  lost  son  ;  he  has  lost  all  childlike  feeling. 
"  iStand  by  thyself,  for  I  am  holier  than  thou."     Isa.  Ixv.  5. 
*'  I  am  not  as  other  m-en,  or  even  as  this  publican."     Luke  xviii.  11. 
A.rsligion  that  cannot  receive  those  whom  Christ  receives  is  of  Satan. 
He  blackens  his  brother's  faults  that  he  may  incense  his  father  against 

him. 
Ho  represents  peevisl:  professors,  who  find  fault  with  everything. 
Came.     The  love  and  forbearance  of  the  father  contrast  with  the  envy 

and  uncharitableness  of  the  son. 
The  benignant  father  comes  out  because  the  proud  son  will  not  go  in. 
Ordinarily  no  man,  as  a  father,  would  do  this. 

Through  Jesus  Christ  the  Heavenly  Father  thus  acted  at  this  very  time. 
Ho  c.me  oiit  through  this  very  parable  which  fell  from  His  lips. 
Ambassadors  of  God  must   come  forth  with  the  same  kind  words  of 

entreaty. 
Entreated.     Instead  of  his  father  commanding  him,  he  entreats. 
The  law  does  not  work  a  filial  loving  obedience.     Gal.  iii.  2. 
"Like  as  a  father  pitieth  his  children,  so  doth,"  «S:c.     Psa.  ciii.  13. 
He  might  have  thrust  him  out  of  the  door  and  shut  it  against  him. 
Ti.e  father  had  a  right  to  dispose  of  his  house  and  his  fatted  calf  as 

he  pleased. 
God's  sovereignty  will  ev-er  displease  the  Pharisee.    Eom.  ix.  19. 
He  reasoned  with  Cain — Why  art  thou  wroth  ?     Gen.  iv.  6. 
lie  gently  bore  Israel's  mapners  in  the  wilderness.    Acts  xiii.  18. 


iipyitrOri.  A  distinct  prophecy  of  the  conduct  of  tlio  envious  .Tews  towards  converted 
Criitilcs,  Acts  vii.  51,  proving  tlio  prescience  of  our  Lord.  ]yorilswortU.  wapfKo/Ui — 
prayed  liim.  Lulhrr :  culled.  Kuiiwel;  required  liiju.  Meyer;  persuaded.  Oosterzee. 
I'or  our,  llurrfore,  read  5c.  but,  Tifchcndorf,  Alforil,  Cod.  Sinai. 


CHAP.  XV.]  OX    ST.    LUKE.  119 

29.  And  he  ansiieritiy  said  to  his  father,  Lo,  these  many  years  do  I  serve  thee,  nf.UUe> 
transgressed  I  at  any  time  thy  commaKdment :  and  yet  tliou  never  gavest  me  a  kid,  thai 
I  might  make  merry  with  my  friends : 

Serve  thee.     The  loving  "  Father"  of  the  younger  son  is  not  named, 

V/'itli  greatest  effrontery  jiossible,  he  reckons  up  his  services. 

Mechanical  obedience,  wanting  the  power  of  love. 

The  want  of  a  heart,  rendered  all  his  effoi'ts  vain. 

In  his  blindness  he  forgat  both  love  and  mercy. 

Hypocrites  always  think  injustice  is  done  them. 

Emboldened  by  his  father's  entreaty,  expostulates  with  his  father. 

He  reckons  like  a  hired  servant,  but  rebukes  like  that  servant's  master. 

In  his  fathei-'s  house,  he  has  utterly  lost  all  fiUal  feeling. 

He  stands  disclosed  the  perfect  Pharisee. 

The  slave  concealed  in  the  son,  betrays  himself  in  this,  "  I  sekye." 

"  Here  am  I,  who  have  been  serving  thee  as  a  slave." 

A  sou  speaking  in   this   slavish   style,   is   worse   than  he   cerviug  for 

bread. 
Here  the  Pharisee  still  more  strikingly  appears  in  the  miiTor  which  he 

himself  iinconsciousbj  holds  up. 
Transgressed.     Almost  the  very  spirit  of  the  Pharisees  to  Christ. 

John  viii.  33  and  41 ;  Eom.  ii.  17-19. 
As  if  it  were  no  breach  of  a  commandment  to  murmur  at  the  salvation  of 

a  brother.  Jerome. 
Proves  hn  is  transgi-essing  at  once  two  laws.     Matt.  xxii.  38-39. 
"Thy  commandments  are  exceeding  broad."     Psa.  cxix.  96. 
"In  many  things  we  offend  all."     Jas.  iii.  2. 
"  There  is  not  a  just  man  upon  earth,  that  doethgood,  and  siuneth  not." 

Ecc.  vii.  20. 
"  If  we  say  we  have  no  sin  we  deceive  ourselves."     1  John  i.  8. 
Tne  Pharisees  poison  all,  by  their  murmuring  against  poor  sinners. 
Their  envy  and  pride  betray  an  evil  heart,  which  peiTades  all  their  good 

works. 
Unconsciously,  they  enter  into  a  league  with  sinners  against  him  who 

repents. 
They  believe  in  no  conversion,  because  they  have  never  experienced  it. 
They  mock  the  gracious  joys  of  the  pardoned  sinner. 
This  reproach  throws  a  dark  shade  over  all  his  lustrous  virtues. 
His  regard  is  bestowed  upon  good  things  alone,  instead  of  his  father's 

love. 
True  love  says — Give  thy  gifts  to  whom  thou  wilt,   but   as  for   mc — 

Give  me  thij  heart    with  it,  all  things  else  are  given. 


120  SUGGESTn^E    COMMENTAEY  [CHAP.  XV. 

He  has  played  tlie  hypocrite,  for  the  sake  of  the  whole  inheritance. 
His  serving  his  father  had  been  no  joy  to  him. 

His  ser\-ice,  instead  of  a  debt  of  love,  had  been  a  constrained  bondage. 
Transgressed.     It  is  common  for  those  who  think  themselves  better 

than  their  neighbors  to  boast  of  it. 
On  the  contraiy,  true  piety  confesses,   "  I  am  not  worthy  of  the  least  of 

all  thy  mercies." 
At  any  time.     He  parades  his  constancy  in  contrast  with  his  brother. 
Job,  resenting  charge  of  hypocriay,  challenges  accusers,  xxiii.  10-12. 
Hypocrites  often  boast  their  religion,  while  defiantly  sinning. 
"Blessed  be  thou — I  have  performed  the  commandment  of  the  Lord." 

Saul  to  Samuel,  1  Sam.  xv.  13. 
ITever  gavest.     Those  desiring  temporal  rewards,  are  soiling  before- 
hand their  eternal  inheritance. 
Esau  for  a  mess  of  pottage  sold  his  birthright  and   father's   blessing, 

Heb.  xii.  16. 
Me.     Emphatic,  to  7hc,  thy  dutiful  and  affectionate  sou. 
A  kid.     Why  did  they  ask  for  a  kid  ?     God  gave  them  a  Lamb  ! 
Hifjh  conceit  of  one's  self  is  apt  to  think  hardly  of  God. 
I  do  not  say  a  calf — not  even  a  kid. 
Merry.     It  is  better  to  be  happy  with  God,  than  merry  with  a  world  of 

friends. 
Here  was  his  mistake, — The  feast  was  not  for  the  prodigal — 
But  the  lather's  joy  felt  at  his  recovery. 
My  friends.     Who  are  these  friends  whose  society  he  relishes  apart 

from  his  father  ? 
The  same  sinful  love  of  pleasure  which  made  his  brother  a  prodigal,  is 

the  ground  of  this  suspicious  love  of  independent  merriment. 
His  forbidden  commerce  with  his  friends,  is  only  a  decorous  name  for 

the  brother's  intercourse  with  harlots. 


SovAcwoj.  I  slave;  as  thoiiRh  tho  glad  otodicnco  of  a  loving  child  was  slaTery. 
Wnrdawnrth.  napfjKOov,  Neandcr  calls  liim  « Pharisee  of  tho  better  sort.  ipij>iov. 
JCivald,  Onsterzce.  avrov  admitted.  Tischcndorf,  Oostcrzcc,  Laclimann.  All  the  selfish- 
ncBS,  coarseness,  and  depra\'ity  concealed  in  the  Jewish  heart  here  breaks  forth,  as  in  tlio 
flays  of  the  Apostles,  Thus  tho  priests,  in  Liither's  tunc,  and  has  been  repeated  a 
thousand  t.mes.  Langc.  Angry  rationalists,  in  their  allusions  to  Augustine's  ■writings, 
aulold  the  same  opirit. 


CHAP.  XV. J  ON    ST.    LUKE.  121 

30.  But  as  soon  as  this  tliy  son  loas  comc,u'hich  halh  devoured  thy  living  with  haflots, 
tltou  hast  killed  for  him  the  fatted  calf. 

Thy  son.     A  nide  and  impertiuent  designation  of  bis  brother. 

He  may  be  good  enough  to  be  thy  son,  but  not  my  brother. 

He  lifts  the  \eil  hitherto  covering  his  sinful  life. 

The  proudest  scorn  betrays  itself  in  this  finger-pointing. 

Thou  mayest  acluiowledge  him  as  thy  son. 

I  will  not  own  him,  a  wretched  prodigal,  as  my  brother. 

Thy  living.     Is  an  ironical  allusion  to  "  thy  son." 

Thou  fooUsh  father,  didst  give  up  thy  goods  to  be  wasted. 

Devoured.     A  gross  exaggeration  of  his  brother's  sins. 

A  coiTeet  worldling  ever  dwells  on  the  failings  and  sins  of  penitents. 

Vainly  thinking  the  violence  of  the  disease  reflects  discredit  on  the 

physician. 
Some  good  jDcople,  looking  with  disdain  upon  others,  show  the  spirit  of 

the  Pharisee  instead  of  Christ. 
The  elder  son  is  in  sad  state,  1.  He  may  lose  his  father's  love.     2.  His 

brother's  affection.     3.  The  joy  of  his  father's  house,     4.  The  fame 

of  his  seeming  virtue. 
Fatted  Calf.     Above  an  equal,  thou  hast  prefeiTed  him  before  me. 
For  his  father's  sake  he  should  have  sympathized  with  his  joy. 
None  but  the  disloyal  refuse  to  sympathize  with  the  joy  of  their  Lord. 
Was  come.     It  does  not  say,  was  returned,  but  speaks  of  him  as  a 

stranger. 


6  vios  (Tov.  He  ■would  not  say  6  aSeX(f)os  fiov.  Contrast  -with  this  tbe  langnago  ol 
the  servant  (verso  27),  and  of  the  father  (verse  32),  and  contrast  also  iiKOev  with  are'^Tio-e 
'j'erse  32). 

o-ov  Tor /3i'oi'.  Homark  the  emphatic  position  of  crov,  "ad  angendam  invidiam." 
Wordsworth,  avroi ;  the  dative  of  advantage.  Bengel.  The  elder  brother  moans,  for 
that  profligate.  Vers.  Ger. 


31.    And  he  said  unto  him.  Son,  thou  art  ever  with  me,  and  all  that  I  have  is  thine. 

Son.      The   compassion  of  God   remains  unchanged.      Psa.  cxxv.  6 ; 

cxxxvi.  1. 
Divine  grace  moves  on  despite  the  carpings  of  sceptics.     Ex.  xxxiv.  6. 

2.  Pet.  iii.  9.     1.  Pet.  iii.  20. 
The  pubhcans  and  profligates  were  openly  godless. 


122  SUGGESTIVE    COMMENTARY  [cUaP.  XV. 

The  Pharisees  ■were  "  imvarcUy,  ravening -wolves."     Matt.  vii.  15. 

Sin,  assuming  holy  foi-ms,  becomes  dangeroiis  and  ruinous. 

More  difficult  to  be  detected,  and  takes  a  deeper  hold  of  the  soul. 

Ko  class  of  sinners  so  hopeless,  as  those  living  under  the  mask  of  piety. 

Ever  with.  me.     Thou  art  my  heir,  therefore  owner  of  all. 

Unless  estranged  in  heart,  thou  be  disinherited  also. 

Instead  of  judging  the  self-condemned  Pharisee,  he  would  gi'aciously  opeii 

his  heart  to  instruct  and  humble  him. 
His  father  had  long  known  his  selfish  habitual  hypocrisy. 
All  thine.     Everything   shall  be  yielded  to  filial  love,  nothing  to  thy 

demand. 
Not  thou  shalt  have  all,  but  all  is  thine.  Augustine. 
But  he  is  looking  for  rewards  from  God,  instead  of  possessing  all  things 

in  God.  Trench. 
Am  I  not  better  to  thee  than  many  friends  ? 
■^lierefore  hast  thou  coveted  merriment  apart  from  me  ? 
Are  thy  friends  nearer  to  thy  heart,  than  thy  father  ? 
Dost  thou  seek  my  goods,  instead  of  my  protecting  love  ? 
The  idea  is.  He  shoiild  lose  nothing  by  either  his  brother's  prodigality  or 

his  father's  kintlness  and  forgiveness  of  the  wanderer's  sins. 
God's  treasui-es  are  infinite  for  both  Jew  and  Gentile. 
But  poor   selfish  humanity  cannot  comi^rehend  how   a   neighbor  caa 

receive  so  much,  without  lessening  his  share. 
The  father's  long  sitSering  alone  tolerates  this  dissembler  in  his  house. 
The  toleration  of  this  self-deceived  one  is  a  wonder  of  grace. 
There  impends  over  the  imdutiful  one  the  danger  of  being  disinherited. 
He  thought  that  the  gifts  to  his  brother,  must  impoverish  himself. 
Because  He  had  enriched  Abraham's  seed  so  much,  Eom.  iii.  2 ;    can 

He  not  also  adojjt  the  Gentiles  into  His  heavenly  family? 
"  Though  Abraham  be  ignorant  of  us  and  Israel  acknowledge  us  not," 

"Yet  thou  art  our  Father."     Isa.  Ixiii.  16. 
But  in  heaven,  one  has  not  less,  because  another  has  more. 
Grace  is  not  a  little  scanty  spring  in  the  desert. 
Travellers  need  not  struggle  and  muddy  the  waters,  in  their  conflict. 
They  cannot  be  drawn  dry  by  others,  before  they  partake. 
It  is  an  inexhaustible  ocean  which  remains  full  after  all  have  drunk. 
If  any  one  is  straitened  in  the  kingdom  of  love,  it  is  not  in  God,  but  ill 

his  own  grudging  heart.     2.  Cor.  vi.  12. 
The  Lord  did  not  declare  the  elder  son  refused  to  the  last. 
The  Jews  refused  to  take  part  in  the  great  festival  with  the  Gentilci. 

Acts  xiii,  45;  xiv.  19  ;  xvii.  5. 


CUM'.   XV.]  ON    ST.    LUKE.  123 

Te'/ccoi'.  The  text  proves  not  the  elder  son  humble,  charitable,  or  acquamted  with 
his  own  heart.  He  had  no  right  to  complain  of  his  father,  but  the  father  had  a  right  to 
complain  of  him.  I^y!e.  navTa.  ra.  e^xa.  It  is  incomprehensible  how  this  could  be 
applied  to  this  hypocrite.  All  shall  bo  thine  if  thou  becomest  my  son  in  truth.  Sticr. 
The  selfish  brother,  thinking  the  Infinite  Father  altogether  such  an  one  as  himself, 
Yainly  believes  all  bestowed  on  the  prodigal  will  be  only  a  lessening  his  own  inheritance. 
The  law,  prophets,  temple  services,  gospel  promises,  hope  of  glory  in  revcniun.  Words- 
worth. Is  thine,  in  thy  conceit  at  least.  As  the  madman  at  Athens  claimed  as  his  every 
ship  entering  the  Piraeus.  Trapp.  Thou  maycst  use  mine  as  thine.  Kuinoel.  Our  Lord 
hsre  shows  there  will  be  no  partiality  with  God.  Doddridge. 


32.  It  was  meet  that  we  should  make  merry,  and   he  (/lad:  fur  this  thy  brother  wa^ 
dead,  and  is  alive  again  ;  and  teas  lust,  and  is  funnd. 

lyieet.     He  might  have  said,  it  is  my  pleasure,  my  will. 

God  will  be  justified  when  He  speaks  aud  all  flesh  shall  be  silent  befoie 

Him.     Hab.  li,  20. 
'The  festivities  shall  by  no  means  be  interrupted  for  his  sake. 
He  must  decide,  whether  he  will  exclude  himself  or  no. 
The  Pharisees   may   refuse  to    share    the  joy  of  heaven   over  sinnerg 

converted. 
Nevertheless  heaven's  banquet  and  music  shall  welcome  all  penitent  ones. 
Merry.     There  is  here  au  oblique  hint  and  a  denunciation  of  his  envy. 
Nothing  was  taken  away  from  him,  nothing  given  to  his  brother  but  the 

festal  joy. 
Providence  frequently  gives  preference  to  the  younger  son. 
Abel,    Seth,  Shem,  Peleg,  Abraham,  Jacob,  Joseph,  Ephraim,  Judah, 

Pharez,  Moses,  aud  David  were  all  younger  sons. 
Glad.      Since   God   acts   the   Father  to   sinners,   we   should   act   the 

brother's  part. 
Proving  ourselves  void  of  a  brothers  heart,  shews  us  unworthy  of  a 

Father's  treasures. 
Thy  brother.     This  implies  a  reproach. 
Thou  shouldest  have  been  glad  in  common  with  myself. 
He  had  said,  "this  thy  son;  "  the  father  says,  "this  thy  brother.''^ 
The  penitent  prodigal  had  become  a  son,  and  the  elder  sou  was  fast 

becoming  a  prodigal. 
"Was  dead.    This  gi-eat  festal  hymn  sounds  out  once  more  undisturbed. 
The  brother  must  hear  its  glad  strains  from  the  father's  own  lips, 
liyhat  father  is  there  among  you,  who  would  not  do  the  same  over  a 

returning  prodigal  ? 


12'1  SUGGESTIVE    CO:\niENTAEY  [cHAP.  XV. 

This  parable  contains,  1.  The  history  of  all.     2.  Warning  for  all.     3. 

Comfort  for  all. 
We  are  all  in  turn  examples  of  both  brothers ;  having  the  seeds  of  both 

evil  courses  in  onr  hearts.  Alford. 
1.  The  loss  one  soul  is  felt  to  be.     2.  Pity  for  one  soul.     3.  Care  devoted 

to  one  soul.    4.  Grace  magnified  by  the  salvation  of  one  soul.    5.  Joy 

caused  by  one  soul. 


eSet,  Kot  only  is  it  implied,  thou  shouldest  rejoice;  bnt  also,  rejoicing  should  heffin 
at  home.  Bengcl.  The  Pauline  doctrine  of  the  incapacity  of  the  law,  and  necessity  of 
faith,  is  taught  in  this  jiaiable.  OUhausen,  Oosterzee.  The  croTni  and  pearl  of  all 
parables-  Stier.  The  parable  sets  forth  human  agency  in  conversion.  Olshausen.  Tho 
dirine  agency.  Lange.  The  parable  of  the  Lost  Sheep  -would  hint  the  work  all  to  be 
God's,  as  He  goes  after  the  wanderer.  The  absence  of  a  mediator  is  noted.  The 
mediator  is  concealed  in  the  father's  kiss.  Eiggenbach.  Elder  left  home,  became  worse 
than  his  brother,  a  slave,  was  at  length  taken  by  robbers, — might  complete  the  picture. 
Michaelis.  Object  twofold — 1,  establish  His  projjhetic  character,  foretelling  the  condnc' 
of  Jews  and  Gentiles.    2,  to  cncoiu-age  sinners  to  repent.  Jortin. 


CHAP.  XVl.J  ON    ST.    LUKE.  225 


CHAPTER    XYI. 

1.  AND  he  said  also  unto  his  disciples,  There  was  a  certain  rich  man,  fil;'.cK  Tial  a 
iteward  ;  and  the  same  was  accused  wito  him  that  he  had  wasted  his  goods. 

The  last  cliaptcr  left  the  father  rejoicing  over  the  lost  found. 

The  restored  prodigal  not  to  have  daily  music,  hut  daily  duty. 

He  said.     Jesus  draws  instruction  from  the  cunning  of  men  and  hirJs 

of  the  air. 
Ingratitude  condemned  hy  the  ox,  that  Imoweth  his  o^yner.     Isa.  i.  3. 
Indolence  condemned  hy  the  ant.     Prov.  vi.  6. 

Heathen's  trust  in  idols,  condemned  Israel's  instahility.     Jer.  ii.  11. 
A  crafty  steward,  condemns  indifference  in  providing  for  eternity. 
Disciples.     Not  exclusively,  Phai-isees  and  Puhlicaus  were  present. 
They  had  left  the  service  of  the  world,  and  taken  a  decided  stand  as 

helievers. 
Steward.     Generally  old  slaves,  this  man  a  freeman. 
Euler  over  all  his  goods,  as  Eliezer  in  the  house  of  Ahraham.     Gen. 

xxiv.  2. 
One  principal  duty  to  give  food  to  the  household.     Luke  xii.  42. 
Ministers  are  "  Stewards  of  the  manifold  grace  of  God."     1,  Pet.  iv.  10, 
Implies  they  are  not  depositaries  as  Papal  priests  assume. 
"  It  is  required  in  a  steward,  that  he  he  found  faithful."     1.  Cor.  iv,  2. 
Accused.     Implying  a  secret  envious  information. 
He  was  not  calumniously  accused. 
Chaldeans   accused  three   Hehrew  youths  of  refusing   to  worship  (he 

image. 
Daniel  was  accused  malignantly,  not  falsely,  of  praying  to  his  God. 
Spies'  to  inform  of  unjust  stewards  are  never  wanting. 
Leader  of  all  accusers,  "the  accuser  of  the  brethren."     Eev.  xii.  10. 
Many  would  desii'e  to  get  the  place,  and  do  as  he  had  done. 
Sooner  or  later,  aU  unfaithfulness  will  be  known  to  God. 
"Wasted.     Gr.  was  wasting ;  literally,  scattering,  stern  necessity,  makes 

even  a  reckless  spender,  thrifty. 
He  had  lived  in  unblushing  extravagance. 
In  a  moment,  he  finds  himself  a  beggar  and  friendless. 


126  SUGGESTIVE    COMMENTARY  [OHAP.  XVI. 

Vi^e  scatter  our  goods,  that  are  God's,  when  vre  do  not  spend  for  Hi3 

gloiT. 

Whole  system  of  the  world's  conduct,  a  ■wasting  and  scattering.- 

The  thrifty  seem,  but  only  seem,  to  gather,  rather  than  waste. 

He  alone  who  scatters  for  Christ's  sake,  gathers  treasure  for  heaven. 

Goods.     Those  the  Prodigal  wasted,  bodily  and  spiritual  resources. 

These  refer  to  more  than  money. 

He  lost  honesty,  char-acter,  and  conscience,  but  enriched  not  himself. 

He  proposes  no  defence,  thereby  acknowledging  his  guilt. 


avTov  omitted  after  /xaflrjTos.  Tischendorf,  Alford,  Cod.  Sinai.  yttaOrjTa!.  The  Lord 
was  speaking,  not  to  them,  but  at  the  Pharisees.  Trench.  The  newly  received  publican. 
Bengel,  Stier.  The  multitude.  Srown.  wAouo-ios.  The  parabolic  machinery  is  from  the 
stand-point  of  the  children  of  this  world ;  mammon.  Meyer,  Lange  ;  Koraans.  ScWeier- 
macher ;  Judas  Iscariot.  Berthold;  Pontius  Pilate.  Origen;  devil.  Olshauscn ;  God. 
Oosterzce,  Brown,  Alford ;  Eoman  Empire.  Gossman  ;  nothing  essential  to  the  parable. 
Dc  Wette,  Alexander. 

o'lKovoti-ov.  Villicum.  Vulg.  Dispensator,  cashier,  procurator.  In  the  Egyptian 
tombs,  paintings  show  the  steward,  taking  exact  note  of  the  amount  of  the  harvest. 
Steward  not  an  image,  but  an  example  of  an  unrighteous  raan,  exercising  the  virtue  of 
prudence.  Ebrard.  An  oblique  parable.  Wcisse.  It  was  not  addressed  to  the  people  of 
the  world,  ever  ready  to  put  a  wrong  construction  upon  His  words.  Reiger.  The  Divine 
speaker  not  only  withholds  this  censure,  but  leaves  the  doctrinal  ax^plication  very  far 
from  being  obvious.  Michaelis. 

Siep\ri9r}.  Sometimes  said  of  a  true,  at  others,  of  a  false  accusation.  Olshauscn. 
Delatus  erat.  Bosenmuller,  Kuinoet.  ws  Siao-Kopn-t^iui'.  In  causal  sentences,  cos  assigns 
ihe  reason,  Acts  ixiii.  20,  105  ix^Wovre^,  on  the  ground  that  they  intend  ;  so  Acts  sxviii. 
19.  Webster's  Syntax.  Dissipasset.  Vulg.  Evidently  an  erroneous  translation,  as  the 
charge  i-s  of  an  actual  and  present  unfaithfulness.  Campbell.  The  most  difficult  of 
onr  Lord's  parables,  called  crux  interpretum.  Delivered  at  same  time  as  the  last. 
huinoel,  Rosenmuller. 


2.  And  he  called  him,  and  said  unto  him,  How  is  it  that  1  hear  tliis  of  thee  .'  give  an 
acci)unt  of  thy  stewardship  ;  for  thou  mayest  be  no  longer  steward. 

Called.     God  calls  by  whatsoever  speaketh  of  a  judgment  to  come. 

Hitherto,  he  had  reposed  entire  confidence  in  him. 

Heathen  would  not  condemn  one  unheard.     Acts  xvi.  37. 

How  is  it.     Gr.  Whij  do  I  hear  this  of  thee?  Alford. 

IvNltostuIiition  of  indignant  surprise,  not  an  examination. 

Implies  tljat  God  puts  trust  in  man. 

X  hear.     God  represented  as  hearing,  as  though  lie  did  not  eoe. 


CHAP.  XVI,"]  ON    ST.    LUKK.  127 

He  is  the  Great  Listener,  "  The  Lord  hearkened  and  heard."  Mai.  iii.  10. 

Controh  all  our  actions,  out  never  interferes  with  rcxpondhililij. 

Give  an  account.     Give  vp  llie  account,   the  rcckonimj,  the  accouiil 

vouic. 
This  remonstrance  to  the  sinner,  the  voice  of  God. 
Brings  home  to  his  conscience  the  abuse  of  his  stewardship. 
Means  sermons,  siclmess,  losses  and  other  providences. 
The  Spirit  makes  hhn  feel  the  day  of  reckoning  is  near. 
Knows  full  well  he  cannot  answer  for  one  in  a  thousand.     Job  ix..  3. 
Was  not  to  be  dismissed,  unless  he  failed  to  clear  himself. 
God  supreme  j)roprietor  of  our  goods. 
1.  Man  placed  in  a  dependent  position.     2.  Bound  to  be  faithful.     3.  To 

(jive  a  strict  account  of  our  blessings,  of  our  trials,  of  oiir  time,  of 

the  messages  of  mercy. 
Life  a  time  of  grace  preceding  the  final  rcchoning. 
1.  Short.     2.  Uncertain.     3.  Decisive. 
Mayest  be.     Gr.  canst  be.     Interpretation  of  this  announcement--  the 

certainty  of  conscience. 
We  must  at  death  give  an  account  of  our  stewardship. 
This  greiit  truth  lies  in  the  background. 
WastiuK  our  goods  results  in  dismissal  or  death. 


^(opTjo-os.  In  the  pi-esence  of  his  Master.  Braune ;  in  his  absence.  OostfTzre.  li 
TovTo.  "  ^\llat  is  this  that  I  hear  of  theo  ?  "  JFo?-6i«u)ori/t.  ou  yap  Suvjjcnj.  Thou  wilt  ho 
precluded  from.  Major. 


3.  Then  the  steward  said  wiiliin  himself,  What  shall  I  do  f  for  my  lord  taketh  away 
from  me  the  stewardship)  :  I  cannot  dig  ;  to  haj  I  am  ashamed. 

Shall  I  do  ?     These  reflections  spring  from  a  consciousness  of  guilt. 

The  sinner's  sad  note  of  utter  helplessness. 

In  wasting  his  Lord's  property  he  has  not  enriched  himself. 

Has  Hved  effeminately  and  now  cannot  do  an  honest  day's  work. 

Observe  contrast  between  worldlings  and  professed  believers. 

1.  Worldlings  are  careful ;  believers  are  too  often  careless 

2.  Former  see  danger ;  latter  often  self-deceived. 

3.  Former  ingenious  ;  latter  too  often  indolent. 

4.  Former  decided ;  latter  frequently  procrastinating. 
Cannot.     Indolence  exclaims  cannot,  rather  will  not. 


128  SUGGESTIVE    COMlfENTAEY  [CHAP.    XVI. 

Dig-.     A  worldly  ■wise  man  planning  to  extricate  himself. 

He  would  cast  off  everything  bui'densome  or  unpleasant. 

The  delicately  educated  steward  asks,  What,  not  hoic,  he  should  act^ 

Unable  to  dig,  but  ashamed  to  be  a  beggar  before  God. 

How  often  are  men  ashamed  of  what  is  right.' 

In  the  night  of  the  grave  no  man  can  work. 

His  luxurious  life  imfitted  him  for  labor.  * 

It  implies  impotence  of  natural  man  to  pray  or  repent.     John  vi.  C5. 

"  There  is  no  work  nor  device  in  the  grave,  to  which,"  &c.     Ecc.  ix.  10. 

Implies  also  the  soul  in  this  world,  cannot  be  provided  for  at  all. 

Beg.     Ashamed  to  beg  for  that  mercy  he  thinks  might  be  refused. 

Pride  disqi:alifies  from  begging,  as  indolence  from  toiling. 

Sinner  ofttimes  thus  abandons  himself  to  reprobation. 

Prodigal  and  unjust  steward,  in  trouble,  seek  to  help  themselves. 

One  at  last  applies  himself  to  penitence,  prayer,  and  return. 

The  other,  with  pride,  indolence,  and  fraud,  plimges  deeper  into  ruin. 

Aiihamed  to  explore  the  recesses  of  his  imiDure  heart. 

A  sinner  begging,  is  a  penitent  on  his  knees,  crying  for  mercy. 

Prayer,  a  heavenly  carriage,  brings  a  blessing,  if  driven  well. 

Ashamed.      The  wicked  shall  arise  to  shame  and  contempt.      Dan. 

xii.  2. 
'•  What  fruit  had  ye  in  those  things,  whereof  ye  are  now  ashamed?" 

Eom.  vi.  21. 
Implies  an  utter  failure,  of  all  resources  of  the  impenitent. 


xrKai7T€iv,  nsed  for  all  kinds  of  mannal  labor.  Alford.  iirxvia.  "I  am  not  strong 
enough,"  Ac,  refers  to  both  physical  and  moral  power.  Chrysostom.  Natural  feebleness 
or  self-indulgence  may  have  been  the  cause,  Ohhau^cn.  Fallen  are  unable  to  do  any 
good  thing.  Quesnel.  This  proposition  v.as  condemned  by  Clement  ii.,  1713,  in  the  BuU 
Unigenitus.  inandv,  to  become  a  beggar.  Wordsworth.  aicrx>J>'onai.  Excess  of 
modesty.  Bengel. 


4.  I  am  resolved  what  to  do,  that,  when  I  am  put  out  of  the  steuardship,  they  may 
receive  me  into  their  houses. 

Resolved.     A  sudden  thought  strikes  him,  and  ho  resolves  what  to  do, 

Doteniiination,  if  not  honest,  promptly  taken. 

Children  of  the  world  are  unfaithful  from  the  beginning. 

Stem  necessity  urges  them  to  a  crafty  prudence. 


CHAP.  XVI.]  ON    ST.    LUKE.  129 

The  Lord  hears  all  thotights  ;  and  will  reveal  them  at  the  Great  Day. 
What  to  do.     All  the  craft  of  -worldlings  ends  in  insane  forgotfulnesa 

of  eternity. 
His  purpose,  I  will  provide  for  myself  a  pleasant  home  on  earth. 
He  forgets  he  will  not  be  there,  to  have  or  enter  a  home. 
Put  out.     Gr.,  transfer,  soft  term  for  depose.     Col.  i.  13. 
He  had  the  miserable  prospect  of  utter  destitution  and  want. 
Time  allowed  to  arrange  his  accounts. 
Time  given  to  the  sinner  to  set  his  house  in  order. 
Knows  his  dismissal  certain,  the  Master's  inexorable  resolution. 
Entertains  no  vain  hope  of  compassion  and  feeling. 
Sinner,  despairing  of  God's  mercies,  has  no  refuge  of  his  own. 


eyvtav.  Scio.  Vulg.  It  is  accurately  disti'nguislied  from  eyvuKa.  I  have  just  arrivo3 
at  the  knowledge,  as  it  were  evpij/ca.  Sticr,  Bi^uivrat.  The  subject  here,  as  in  verse  9, 
is  omitted  as  the  action  alone  in  regarded.  See  Notes  Lute  xii.  20.  Here  it  means  llvo 
man  whom  ho  had  in  his  mind;  these  ■with  whom  ho  was  going  to  treat.  W.  <£  W. 
otKovs.    Families.  Schultz. 


5.  So  he  called  every  one  of  his  lord's  debtors  unto  him.,  and  said  unto  the  first,  How 
much  owest  thou  unto  my  lord  ? 

Called.     A  collusion    probably   between   the   steward  and  his  lord'3 

debtors. 
Every  one.    In  order  to  lay  as  many  as  possible  under  obligation  to 

him. 
But  two  instances  therefore  are  subjoined  as  examples. 
The  enormous  amount  of  oil  and  wheat  proves  the  lord  to  have  had  great 

possessions. 
They  were  evidently  men  of  wealth  whose  payments  were  in  arrear. 
Doubtless  had  given  their  notes  of  hand  as  evidence  of  debt. 
The  steward  returns  them  and  substitutes  others  in  their  room. 
Ho  seems  generous,  but  it  is  at  his  lord's  expense. 
All  men  are  only  stewards  at  God's  will,  and  debtors  to  His  jtistice. 
Unwilling  to  sin  alone  they  draw  others  with  them. 
Eow  much  ?    Sinners  owe  a  debt,  ever  increasing  and  unable  to  pay. 

Luke  xi.  2. 
Believers  gratefully  acknowledge  to  eternity  that  they  owe  all  to  in&nito 

love. 


ISO  SUGGESTIVE    COMMENTARY  [CHAP.  XVI. 

Tov  KvpCov  kavTov,  his  own  lord.  Al/ord.      eca  €Ka(rTov  "  one  hy  one :  "  he  stimmoued 
them  singly  and  privately,  a  mai-k  of  his  worldly  prudence.  Wordsicorth. 


6.  And  he  said,  An  hundred  measures  of  oil.  And  he  said  unto  him,  Take  thy  bill,  and 
fit  down  quiekly,  and  write  fifty. 

Measures,  or  baths.     The  largest  Jewish  measure,  a  tenth  of  an  homer. 

Contains  3  pecks  3  pints,  dry ;  or  about  9  gallons  liquid  measure. 

Oil.     Luke  vii.  46.     In  Judaa,  pressed  from  olive-tree  berries. 

Take  thy  bill.     "  See  how  much  more  merciful  I  am  than  my  lord." 

Q,uickly.     Implies  the  haste  with  which  the  stealthy  business  is  done. 

Was  not  done  secretly,  for  his  affairs  were  desperate. 

Being  reckless  he  braves  all  consequences,  however  perilous. 

It  intimates  the  absence  of  his  lord ;  debtors  all  present. 

How  willingly  all  these  debtors  became  accomplices  in  this  fraud  ! 

A  sad  comment  on  the  low  state  of  morals  in  business  circles. 

"Write  fifty.     These  debtors  true  children  of  the  world,  unfaithful  iu 

their  trust. 
They  hasten  to  share  in  this  advantageous  piece  of  villainy. 
The  frauds  of  others  make  the  possessions  of  men  uncertain. 
The  most  trusted  are  often  the  most  treacherous. 
Friends  in  this  world  are  too  often  gained  at  a  great  cost. 
He  adapts  his  plan  to  the  circumstances  of  the  debtors. 
In  this  case  he  deducts  50  measures  of  oil  and  leaves  50  to  be  accounted 

for. 
He  desired  to  make  the  contract  square  with  his  accounts. 


pdroi.  Ten  gallons  each.  Hammond,  Elsley.  The  tenth  of  an  homer ;  and  was  for 
liquids  what  the  cphah  was  for  solids,  and  held  72  sextarii,  about  9  gallons.  Joscjyhus, 
IVincr.  ypaij.ix.a.  1.  A  picture.  2.  A  letter.  3.  A  writing.  4.  A  bill.  5.  A  book. 
G.  Letters  or  learning.  <rou  to -ypo^/xa  ;  notypa.)j.iJ.a(rav.  o-ou  is  emphatic  here  and  in  verso  7. 
Ho  makes  him  write  the  bill,  his  own  bill,  that  ho  may  have  the  evidence  of  his 
hand  writing  and  so  protect  himself,  and  secure  the  tenant  on  his  own  side — another 
proof  of  his  worldly  shrewdness.  Wordsworth. 

Taxe'ws.  Characteristic  of  a  man  who  wishes  to  conceal  his  faults.  Bengel.  To 
pr,;vcnt  further  demurs  and  misgivings  on  the  part  of  the  tenant's  conscience.  Words- 
worth. ?,{)  6c,  and  thou,  slightly  indicates  the  jjrosence  of  many  debtors  at  the  earns 
desk.  Slirr.  nfvrqKoirra.  It  was  within  the  prerogative  of  tho  steward  to  lower  the 
debts.  Schleicrmacher,  Sticr,  Ocrlach. 


CHAP.  XVI.J  ON    ST.    LUKE.  131 

7.  Then  said  he  to  another,  And  how  much  owest  thou  ?  And  he  said,  An  hundred  mca' 
sures  of  wheat.    And  he  said  unto  him,  Take  thy  hill,  and  write  fourscore. 

Measures.     Same  as  homer,  largest  dry  measure,  8}  buslicls. 
Wheat.     Egj^i^tian  wheat  had  six  or  seven  heads  on  one  stalk.     Gen. 

xli.  57. 
The  meat  offerings  of  the  Mosaic  service,  were  of  wheaten  flour. 
\\Tieat  often  eaten  in  the  field,  being  rubbed,  to  separate  the  kernel. 
Parched  wheat  formerly  food  of  the  Israelites  and  is  now  used  by  Arabs. 
Fourscore.     Attempts  to  mitigate  the  dishonesty  of  this  act,  hopeless. 
Displays  weak  side  of  the  relation,  between  the  steward  and  his  lord. 
The  earthly  relation  inadequate  to  set  forth  the  divine. 
The  interests  of  this  steward  and  his  lord,  entirely  diverse. 
But  the  interests  of  Jehovah's  stewards  and  His,  identical. 
"Why  does  he  not  remit  to  any  of  them,  the  whole  debt  ? 
With  rare  knowledge  of  the  heart,  he  knew  they  wov;ld  forget  to  be 

thankful. 
He  would  keep  the  sense  of  obligation,  in  the  minds  of  the  debtoi'S. 
He  deducted  170  bushels  aud  left  680  to  be  paid. 


«7reiTa  is  closely  connected  with  iweC,  marking  the  sequence  of  one  thing  from 
another;  therefore,  immediately  afterwards.  Wehster's  Syntax.  koI.  Cancelled.  jTjs- 
chendorf,  Oosterzee,  Alford.  Cod.  Sinai,  has  6e  xdpovs.  The  same  in  size  as  the  homer. 
Wordsworth.    About  12  Attic  bushels,  according  to  Josephus.  Alford. 

"Fourscore."  Our  Lord  here  teaches  a  discreet  distribution  of  our  benefits, 
according  to  present  need.  Olshausen.  He  acts  recklessly  in  the  first  instance,  and 
yields  to  more  prudence  toward  the  close.  Lange.  These  easy-minded  i^eople  may  havo 
still  found  themselves  out  of  their  reckoning.  The  steward,  used  to  high  living,  might 
cost  them  more  in  the  long  run,  than  the  amount  he  remitted.  Sticr.  Remits  in 
proportion  to  their  ability  to  pay.  Brown. 


8.  And  the  lord  commended  the  unjust  steward,  because  lie  had  done  wisely :  for  the 
children  of  this  icorld  are  in  their  generation  wiser  than  the  children  of  liijht. 

The  lord.  Gr.  his  lord,  of  the  steward  in  the  parable ;  not  our 
Saviour. 

Commended.  The  cunning  of  selfishness,  triumphs  over  righteous- 
ness. 

And  men  forget  their  personal  interests  for  the  gains  or  pleasures  of  a 
moment. 


132  StTGGESTITE    COMMENTAEY  [CHAP.  XVI. 

The  steward  by  virtue  of  his  ofl&ce  fixed  the  amount  of  rent. 
This  rent  -was  a  certain  portion  of  the  produce  and  to  be  paid  in  kind. 
Diminishing  the  quantity  that  "«"as  afterwards  to  be  rendered,  was  re- 
ducing the  rent. 
Thus  by  his  craft  the  steward  made  friends  of  the  tenants. 
By  his  wickedness  he  made  them  sharers  in  his  guilt. 
He  secured  their  hospitality,  and  by  hospitality  they  secured  his  silence. 
His  lord  conjectured  the  artifice,  and  extolled  the  worldly  wisdom  but  not 

its  pen^ersion. 
The  forethought  exhibited  by  the  steward  was  commendable — but,  the 

mode  in  which  it  was  exercised  was  criminal. 
Hence  the  importance  of  distinguishing  between  things  that  diiier,  and 

not  employing  the  gifts  of  God  in  the  service  of  Satan. 
Done  wisely,  prudently,  would  more  happily  translate  the  Greek. 
Wisdom  in  the  Scriptures,  never  disconnected  from  vioral  goodness. 
He   had  the   debtors   in   his    iwiccr,   so   that   he    could   extort  favors 

afterwards. 
The  crooked  policy  of  worldlings  is  but  the  wisdom  of  the  serpent. 
There  is  a  wisdom,  not  from  above,  worldly,   sensual,  devilish.     Jas. 

iii.  15. 
There  is  a  wisdom,  jnire,  peaccahU,  and  without  hj^pocrisy.     Jas  iii.  17. 
True  wisdom  cannot  exist  apart,  from  true  fidelity. 
This  world.     WTiose  portion  is  of  the  earth,  adopting  its  spirit  and 

maxims. 
Men  of  the  world,  who  have  their  portion  in  this  life.     Psa.  xvii.  14. 
Children  of  this  world.     Eph.  ii.  2.     Worldlings.   Psa.  xvii.  14. 
In  their  generation.     Gv.  unto,  or  toward  their  generution ;  in  iheii 

dealings  with  each  other,  worldly  things  as  opposed  to  spiritual. 
Earthly  men  more  prudent,  than  spiritual  men  in  earthly  things. 
They  give  more  thought,  and  bestow  more  labor  to  procure  them. 
Owls  are  far  better  than  eagles,  in  the  dark. 
Worldly  men    are  often  wiser   in    worldly   things,    than   bcUevcrs  in 

spiiitual. 
Scoffers  cry  "  A  good  religion,  but  Christians  arc  vciy  simple." 
Our  Lord  hath  said  the  same,  before  the  malignant  critic. 
Christians  are  less  provident  in  heavenly  things,  than  worldly  men,  in 

eartbly. 
The  world  is  better  served  by  its  servants,  than  Christ,  by  His. 
'I]ieiT  forecast  for  this  world,  condemns  our  improvidence  for  the  nest, 
liul  children  of  the  earth,  live  as  though  they  were  immortal. 
He  stirs  up  our  jealousy,  to  roll  away  the  reproach. 


CHAP.  XVI.]  ON    ST.    LUKE.  133 

It  means  more  tlian  earnest  exhoi-tation  to  liberal  alms-giving. 
Wiser.     Not  absolutely,  but  -with  reference  to  the  things  of  tliis  gen- 
eration. 
A  grain  of  heavenly  tvisdom,  surpasses  all  the  prudenceoi  earth. 
The  latter  reaches  its  farthest  goal  in  the  grave. 
The  fruits  of  heavenly  wisdom,  are  only  fully  seen  in  the  everlasting 

habitations. 
True  wisdom  consists  in  knowing  how  to  make  everything  instrumental 

to  oiu-  salvation. 
True  wisdom  can  make  a  treasure  of  poverty  itself. 
Earnest  diligence  and  prudence  of  worldlings  should  put  us  to  shame. 
We  should  copy  their  industry  and  energy,  bi;t  sanctified. 
We  should  provide  for  our  reception  in  eternity,  as  they  do  in  time. 
1.  There  is  no  true  wisdom,  without  fidelity.     2.  No  fidelity,  without 

resolution.      3.  No  resolution,  without  sacrifice.      4.  No  sacrifice, 

■without  reward. 
They  show  l.More  ingenuity  of  contrivance.     2.  More  unity  of  plan.     3. 

Greater  earnestness  of  purpose.     4.  Greater  perseverance. 
"  They  are  wise  to  do  evil,  but  to  do  good,  no  knowledge."     Jer.  iv.  22. 
"  If  any  man  seemeth  to  be  wise  in  the  world,  let  him  become  a  fool.'' 

1.  Cor.  iii.  18. 
Not  wiser,  but  they  show  more  sagacity  and  energy  and  determination  in 

their  affairs. 
They  take  a  clear  and  fii-m  gi-asp  of  earth's  entire  interests. 
What  sacrifices  of  time,  what  risks  of  life,  what  wounds  of  conscience ! 
What  vivid  apprehensions  of  the  value  of  this  world's  wealth  ! 
What  habits  of  untiring  diligence,  in  gathering  ! 
What  mighty  desires  fii-ing  the  soul  in  its  career  of  sense  ! 
God's  children  oft  cold  and  heartless,  reaching  after  heaven. 
Our  Lord's  apostles  furnish  an  example  of  spuitual  negligence  contrasted 

with  the  sinner  in  his  pursuit  of  evil. 
They  slept  when  bidden  to  watch  with  Christ,  whilst  Judas  was  wakeful 

to  betray  Him. 
Merchants  an'd  tradesmen  more  unceasing  in  their  exertions  to  promote 

their  trade,  than  the  Church  to  extend  the  Gospel. 
Sinners  more  active  to  corrupt  others  than  saints  to  convert  them  to 

Christ.  Benton. 
Children  of  light.     Children  of  Him  who  is  the  True  Light. 
Children  of  earth,  childi'en  of  darkness,  in  self-deception. 
This  makes  their  narrow  prudence,  unutterable  folly. 
"  While  ye  have  hght,  beheve  in  the  hght."     John  xii.  56. 


184  SUGGESTIATi    COilMENTAP.Y  [cHAP.  XVI. 

"  God  -who  commanded  the  light  to  shine  out  of  darlmess."    2.  Cor.  iv.  6. 
This  parable  is  not  a  picture  of  life,  in  its  innocent  realities,  but  of  its 

unrighteous  worldliness. 
It  is  a  parable  for  instruction  in  righteousness,  in  the  hands  of  Jesus. 


6  Ku'pto?.  It  seems  strange  how  any  intei-preters  (as  Origen  and  Erasmus)  could 
understand  this  of  the  Lord  Jesua,  since  it  has  been  already  twice  used  in  the  parable, 
verses  3  and  5,  and  the  special  address  of  our  Lord  begins  so  distinctly  at  verse  9  ;  more- 
over the  epithet  "  unjust,"  applied  to  the  steward,  quite  puts  the  idea  of  bis  being  praised 
by  Jesus  out  of  question.  The  steward  and  his  lord  were  both  "  children  of  this  world." 
Prescolt.  "  Commended.''  He  praised  him  because  he  had  acted  ijrudently.  His 
injustice  is  mentioned  lest  it  should  be  supi^osed  that  shrewdness  can  be  a  substitute  for 
honesty.  Wordsworth,  B.  Crusius.  The  steward,  the  Pharisees.  They  were  accused  by 
the  Prophets  of  neglecting  their  stewardship.  They  seek  to  make  wicked  men  God's 
debtors,  by  loweiing  the  standard  of  the  law,  thus  obtaining  themselves  favor  with  men. 
Vitringa. 

T^s  dStKLas  means  muchmore  than  "  unjust  steward,"  as  it  implies  that  the  qualitj'  of 
injustice  was  an  essential  and  component  part  of  his  character.  "The  steward,  the 
minister,  the  servant,  the  son  of  injustice."  Compare  the  expressions — son  of  peace, 
sons  of  Belial.  So  James  i.  2S,  dxpoar))?  cTrtArjcrnoi'ijs,  forgetful  hearer  means  "  a  hearer, 
noted  for  forgetfuln3S3."  Webster's  Syntax.  The  rich  householder,  the  Romans;  the 
steward,  the  Publicans ;  the  debtors,  the  Jews.  The  lesson : — If  the  Publicans  show 
themselves  indulgent  toward  their  nation,  the  Eomans  wiU  praise  their  skill,  and  they 
vrill  be  favorably  received  by  their  countrymen,  who  now  hate  them.  Schlciermacker. 
The  blending  of  simplicity  and  prudence.  Wakefield.  The  translation  of  evil  example 
into  good,  Heubner. 

<l>poviy.tii<;.  Never  used  in  the  N.T.  in  a  bad  sense.  But  this  must  not  imply  that 
the  steward  had  not  acted  dishonestly.  <f>pdi'7((n9  opposed  to  ixavia.  Prudence  makes 
the  best  of  things,  doing  good  or  evil ;  wisdom,  a  susceptibility  to  higher  influences, 
Olshausen.  Formerly  ''ivisely"  had  another  sense,  that  of  cunning:  compare  Jer.  iv. 
22)  "  they  are  jcise  to  do  evil."  Prescott.  Our  Lord  strives  to  win  us  by  even  adapting 
himself  to  this  passion  of  men,  showing  us  how  we  may  eternally  enjoy  our  possessions, 
liicger. 

viol.  Constant  Jewish  term  for  disciples  or  followers.  This  man's  acts  have  two 
asp'ects — dishonesty,  which  is  blameworthy;  and  his  foresight,  which  is  praiseworthy. 
It  supijlies  a  suflicieut  analogy  to  Christian  virtue,  showing  the  boldness  and  decision 
of  bad  men,  rebuking  the  deeds  of  vacillating  good  men.  "Martyres  Diaboli  olacrius 
cummt  ad  mortem  quam  nos  ad  vitam."  An  Egj-ptian  hermit,  seeing  by  chance  a 
beautiful  dancing  girl,  was  moved  to  tears.  In  reply  to  the  question,  why  he  wept, 
he  said,  that  she  should  be  at  so  much  pains  to  please  men  in  her  sinful  vocation, 
and  wo  use  ho  little  holy  diligence  to  jilease  God.  Trench.  The  cliildren  of  light  can- 
not adoi)t  their  means.  Dc  Wettc. 

yevtav.  'Vnlg.,  In  gcncrationo  sua.  Are  more  prudent,  looking  to  the  interests  of 
their  generation,  in  arrangement  of  plans,  choice  of  means,  and  decision  in  action. 
ytveU  vtandH  for  what  wo  call  society.  W.  it;  W.  ivni  [iiui,  Throphylnrt,  but  t'i9  cannot  bo 
changed  for  iv.  It  BignilioB,  unto  or  towards  their  generation.  In  business.  Orotius, 
Camjibcll.    To  their  neighbors.  Kuinoti,  liosenmullcr.    Aio  move  shrewd  for  tho  purposo 


CHAP.  XVI.]  ON    ST.    LUKE,  135 

of  thsir  self-interest  than  the  children  of  light.  But  ttji'  eavTuc  indicate  that  there -is  a 
better  and  higher  yeviav.  Slier.  A  sennon  of  good  works.  Luther.  In  some  expositiona 
it  is  taken  for  granted  that  the  lord  found  out  the  artifice  of  the  steward.  Eut  this  siip- 
position  impairs,  if  not  destroys,  the  beauty  and  moral  of  the  parable.  How  could  he  be 
said  to  have  acted  (ftpouifi-ui^  if  his  device  was  detected  and  exposed?  His  lord  knew  him 
only  as  a  wasteful  person  ;  he  knew  nothing  of  hi-s  collusion  with  the  debtors;  he  only 
saw  its  results,  viz.,  his  reception  into  their  habitations.  Wordsworth. 


9.  And  T  say  unto  you,  Make  to  yourselves  friends  of  the  mammon  of  unrighteousness; 
that,  wlicn  ye  fail,  they  may  receive  you,  into  everlasting  habitation. 

Unto  you.     The  cliildrcn  of  liglit,  wlio  cau  do  uo  such  act,  yet  "I  say 

Tiuto  J'OU." 
Make  to  yourselves.    Not  palaces,  nor  barns,  nor  estates,  hut  friends. 
When  earthly  riches  fail  rents  may  be  still  received  in  heaven. 
When  turned  out  of  one  home  they  may  secure  another. 
Friends.     The  hard-hearted  man  prepares  for  himself  accusers  at  tho 

etei'nal  bar. 
The  benevolent  man  on  the  contrary  makes  friends. 
Many  by  mammon  make  themselves  tools  and  companions. 
Eut  it  is  not  in  gold  to  buy  or  hire  true  friends. 
He  alone  makes  himself  friends  who  wins  hearts. 
They  are  not  made  by  ivJiat  we  give  but  by  the  manner  of  giving. 
Money  cannot  be  made  a  key  to  heaven. 
A  mere  test  of  character,  not  of  merit,  in  judgment. 
Works  of  charity  to  the  poor  must  be  for  Christ's  sake. 
"  Ho  that  giveth  a  cup  of  cold  water  in  my  name."     Mark  ix.  41. 
What  is  done  fo.r  His  poor  He  considers  done  for  Himself.   Matt.  xxv.  4.0. 
Ood  hath  left  his  poor  to  receive  his  rents. 
"  Cast  thy  bread  (that  is,  seed)  upon  the  waters."     Ecc.  xi.  1. 
UufaithfuLuess  in  their  use  is  a  forfeiture  of  His  grace. 
Almsdeeds  from  a  wrong  motive  are  not  promised  a  future  reward. 
Charities  performed  from  \vTong  motives  are  only  shining  sins. 
"  God  is  not  unrighteous  to  forget  your  work  and  labor  of  love."     Heb. 

vi.  10. 
Mammon.    Uncertain,  unstable  wealth. 
Wealth,  a  creatme  of  God,  becomes  a  curse  if  coveted. 
Fundamental  unrighteousness  ever  adheres  to  wealth  when  men  make  it 

an  idol. 
Host  publicans,  for  its  sake,  were  double  slaves  of  Satan  and  Home. 
Men  seek  the  secm'ity  of  title  deeds,  in  principle  of  well  defined  right. 


135  SUGGESTIVE    COJniEXTARY  [cHAP.  X'\^. 

But  God  allows  no  such  rights  to  human  hearts  over  their  possessions. 
Ceasing  to  esteem  it  as  a  loan  from  God  its  o-sraer  becomes  its  slave. 

Prov.  i.  19. 
Unrighteousness  converting  gold  into  Mammon  avenged  by  deceived  hope. 
Let  the  "  unsanctified  gold  "  pass  through  your  hands  to  benefit  others. 
Worldlings,  in  gathering,  practice  a  self-deception,   ending  in   eternal 

want. 
God's  stewards  only  are  gathering  when  they  are  scattering. 
The  band  which  binds  each   soul  to  the  world  and  its  prince  makes 

worldlings  di'ead  death. 
Unrighteousness.     Not  so  necessarily  or  essentially,  but — 

1.  Because  often  iinjustly  acquired  or  retained. 

2.  Becaiise  unrighteouslj',  that  is,  unequally  distributed. 

3.  Because  often  the  moans  of  lasting  injuiy  to  the  possessor. 

4.  Because  dangerous  to  purity  even  in  the  holiest  of  men. 

6.  Because  perishable  and  transitoiy,  therefore  vain.    Denton. 

1.  Eiches  promise  much  and  perfonn  nothing : 

2.  They  excite  hope  and  confidence,  and  deceive  both, 

3.  In  making  a  man  depend  upon  them  for  happiness,  they  rob  him  of 

the  salvation  of  God  and  of  eternal  glory. 

4.  For  these  reasons  they  are  represented  as  unjust  and  deceitful. 

Clarke. 
"  The  love  of  money  is  the  root  of  all  evil."     1.  Tim.  vi.  10. 
"  The  deceitfulness  of  riches."     Matt.  xiii.  22.     "  Uncertain  riches." 

1.  Tim.  vi.  17. 
Eiches  make  themselves  wings,  fly  as  an  eagle.     Prov.  xxiii.  5. 
Hy  making  wings  it  avenges  itself  on  its  idolaters. 
Active  charity  alone  extracts  this  power  of  becoming  winged. 
Ye  fail.     A  mild  way  of  saying,  when  ye  die. 
The  expression  implies  a  peaceful  and  happy  end. 
Is  there  joy  in  heaven  at  thy  conversion?  will  there  be  none  at  thy 

glorification? 
The  recipients  of  earthly  charities,  whose  burdens  we  lightened,  may 

then  receive  us  and  share  in  the  joy  of  our  salvation. 
Thoughts  of  death  an  antidote  against  covcioi;sness. 
A  tradesman  is  said  "  to  fall "  when  he  is  bankrupt. 
Tlie  impenitent  at  death  become  hankrvpt  for  eternity. 
1.  An  evil  conscience.     2.  Judgment.     3.  Loss  of  all  on  earth. 
Heceive  you.     Some  refer  this  to  angels,  othei-s  to  saints,  aided  in 

want. 
By  being  witnesses  of  what  was  done  for  them,  by  believers. 


CHAP.  XYI.]  ON    ST.    LUKE.  137 

Others  regard  it  as  a  Hebraism — they  may  receive  you. 

Everlasting.     Contrasts  with  the  temporal  shelter,  which  the  steward 

ohtaiued. 
The  children  of  the  world,  plot,  by  cunning  and  dishonesty,  but  they  are 

but  pilgrims  at  best. 
The  earthly  house  of  this  tabernacle,  will  soon  be  dissolved. 
The  building  of  God,  not  made  with  hands  is  eternal.     2.  Cor.  v.  1. 
Heaven  is,  as  it  were,  the  estate  of  the  poor,  out  of  which  they  can  be- 
queath legacies  to  their  benefactors. 
Charity  bears  interest  in  charity,  even  to  the  cuj^  of  cold  water. 
Habitations.     Gr.  Tents,  frail  structures,  common  in  the  East.     Heb. 

xi.  9. 
Of  planks,  skins,  hair,  cloth,  branches,  emblems  of  frailty.     Heb.  xi.  9. 
Their  color  was  yellow,  red,  white,  or  black.     Cant.  i.  5.     Psa.  cxx.  5. 
The  pins  held  them  to  the  ground.     Isa.  xxxviii.  12.     Job  xxvii.  18. 
With  one  of  those  pins  Jael  pierced  the  head  of  Sisera.     Judg.  iv.  21. 
Tents  were  pitched  in  the  evening,  and  taken  down  in  the  morning. 
Those  pitched  by  God  shall  not  be  taken  down ;  no  stake  removed,  or 

cord  broken.     Isa.  liv.  2. 
The  heavens  are  called  "  the  tabernacles  of  Jehovah."     Psa.  Ixxxiv.  1. 
Body,  the  tabernacle  of  the  soul,  taken  down  at  death.     2.  Cor.  v.  1. 
Our  tents  taken  down,  we  may  find  ourselves  shelterless  for  eternity. 
Houses  of  stone,  and  cities  of  rock,  were  tents  unto  Israel.      Jos.  xxii.  4. 
We  are  pihjrims,  before  reaching  the  siu'e  dwellings  in  the  heavenly 

Canaan.     Isa.  xxxii.  18. 
These  words  show  the  social  character  of  future  life. 
Human  ties   sanctified  will  prove  a  blessing  in   eternity.      1.   Thess. 

ii.  19-20. 


(^t'Aous.  Make,  &c.,  by  liberal  almsgiving.  Theophj/Iact,  Augustine,  Aihanasius, 
Irenrvus,  Erasmtis,  Calvin.  The  Lord  and  Father.  Lightfoot.  Pre-eminently  God  and 
Christ.  Wordstcorth.  Poor  brethren  aided,  and  Christ.  Matt.  xxv.  40.  Preseo^J.  A  master 
might  teU  his  maid  servant  that  the  fniit  in  the  garden  is  hers,  to  distribute  among  her 
neighbors,  that  the  poor  oi-phan  may  thus  raise  up  unto  herself  friends.  Flattick.  God 
Bomewhat  recedes  from  His  right,  and  gives  up  His  goods.  Make  thyself  rich  by  thy 
Lord's  goods,  it  is  no  loss  to  Him.  Hiller.  Secure  rich  friends  to  aid  you,  poor.  Hart- 
man.  "  Mammon."  Alms  given  from  wealth  acquired  by  fraud,  condemned  by  Plutarch. 
Somb  actually  practised  it.  Augustine.  Inherent  defilement  of  wealth.  Leighton. 
Temporal,  ojiposed  to  spiritual  riches.  Lightfoot.  Deceitful  riches.  Eisner,  Campbell, 
Wetstein,  Hammond.  A  hope  entrusted  to  the  enjoyment  of  wealth.  Tertulllan, 
Melancthon.  The  demon  of  avarice.  Lange.  Kiches,  worldlings  idolize.  Browiu 
Exercise  charity  with  ill-gotten  gain*  Oosterzee. 


138  SUGGESTIM3     COJIMENTAHY  [cHAP.  XYX. 

aSiKia?.  The  idea  of  falsehood  pertains  to  this  word,  through  the  Sept.,  Deut.,  xix. 
16,  false  witness;  Job  xiii.  4,  physicians  of  no  value.  With  a  deceitful  mammon.  Major. 
False  riches,  not  to  be  relied  on.  It  is  opposed  to  aKri0€ia,  in  Eom.  ii.  8.  Because 
ordinarily  obtained  dishonestly.  Euthymius,  Oostcrzee.  Deceitful  and  transitory. 
Kuinoel,  Wieseler.  Conduct  springing  from  false  principles.  A  moral  condition, 
oi-dinarily  intended.  Meyer.  Unrighteous  to  you,  who  are  betrayed  by  it.  Gerlach. 
Because  it  deceives  the  hope  reposed  in  its  promise.  Quod  si  dolosi  refulserit  spes 
Eummi.  Persius. 

eKkCmrire  —  singular  eKXtjrj].  When  it  has  failed.  Lachmann,  Tregelles,  Meyer. 
Present  exXeiTrr;,  when  it  fails.  Tischendorf,  Oosterzee.  exAt'injTe,  when  ye  fail,  i.e.  when 
ye  die ;  retained.  Preseott,  Wordsworth.  Euphemism.  Major.  Stewardship  finished 
by  death.  Elsdetj.  After  your  discharge.  Camphell.  When  your  wealth  fails.  Grotius. 
Lite  a  thankful  guest,  Else  cheerfully  from  life's  abundant  feast. 
"  Lusisti  satis,  edisti  satis,  atque  bibisti, 
Tempus  abire  tibi  est."        Hor.,  Epis.  ii. 

Se^uvrai,  Impersonally.  Starcke,  Rosenmuller,  Hammond.  An  impersonal  plural. 
You  may  be  received.  A  recei"itk>u  effected  by  benevolence.  Oosterzee.  Angels. 
Blackwell,  Wolf.  Exclusively  to  the  Lord.  Sehultz,  Olshausen.  Make  friends  with 
God,  by  charity,  &c.  Kuinoel.  Glorified  saints.  Trench,  Stier  (verse  22).  Befriended 
poor,  aiding  the  rich  in  the  future,  a  Rabbinical  idea.  Grotius,  Mead.  Deeds  of 
charity  and  mercy  are  to  be  our  s-piritual  shrewdness,  by  which  we  may  turn  to 
our  account  the  unjust  mammon, — providing  o-urselves  with  friends  out  of  it.  God 
repays  in  their  name.  They  will  receive  us  there  with  joy,  if  gone  before.  Alford. 
Our  Lord  cautions  us  against  two  opposite  mistakes  about  money.  (1)  The  idolizing 
it,  as  if  it  was  a  good  in  itself.  (2)  The  supposing  it  so  profane,  worldly,  unclean, 
that  it  cannot  be  employed  in  the  service  of  God.  W.  d-  W.  Spirits  in  the  kingdom  of 
heaven,  Matt.  sxv.  34,  40.  Alford.  By  these  heaven-stored  treasures,  John  Howard, 
Francke,  and  others,  made  a  " perpetuum  hospitium,"  a  life-long  abode,  which  alone  the 
children  of  light  should  care  for.  Stier.     Future  kingdom  of  the  Messiah,  Meyer. 


10.  He  that  is  faithful  in  that  whichis  least  is  faithful  also  in  much  :  and  he  that  if 
unjust  in  the  least  is  unjust  also  in  much. 

Faithful.     He  passes  from.the  pruilcuce  ^ylJiela  the  steward  had,  to  the 

fidelity  which  he  had  not. 
Fidelity  to  God,  in  the  least,  always  lias  in  it,  the  (jrcatcst. 
The  least  fault,  oft  leads  to  the  most  fatal  consequences. 
Ho  condescends  to  point  out  to  us  the  way  of  true  thrift. 
Those  securing  possessions  for  the  future,  alone  are  prudent. 
Thai  farmer  loves  not  his  corn,  refusing  to  plant  it,  for  an  hundred  fold. 
Unfaithfulness  diverts  God's  gifts,  from  their  proper  chauucl. 
Ho  that  buries  the  one  talent,  w"Ould  not  improve  five. 
Least.     The  Lord  hero  casts  a  slight  upon  the  possessions  of  earth, 
iiut  their  right  use,  lie  counts  an  earnest  of  future  hope. 


CHAP.  XVI.]  ON    ST.    LUKE.  189 

He  may  be  eiitrusted  with  that,  wbich  is  of  euduring  value. 

David,  as  an  under  shepherd,  was  found  faithful  in  the  least. 

Therefore  God  took  him  to  rule  the  flock  of  Israel. 

True  conscientiousness,  will  discipline  for  greater  things. 

Fidelity  in  great  things,  and  dishonesty  in  httlo  things,  hypocrisy. 

"  Straining  out  the  gnat  and  swallowing  the  camel,"  defines  a  Pharisee. 

Two  7nites  well  laid  out,  will  gain  you  friends  in  eternity,   (Luke  xxi.  2.) 

when  tlie  millions  of  Croesus  are  forgotten. 
All  earth's  treasures,  are  turned  by  the  ungodly  into  the  "  least." 
The  use  men  make  of  the  trifling  possessions  of  earth,  shows  what  they 

icould  do,  with  treasure  of  infinite  value. 
Fidelitj'  depends  not  ou  the  amount  entrusted,  but  on  exercising  a  sacred 

responsibility. 
Unjust.     Applying  God's  property  to  our  own  use,  a  breach  of  trust. 
Parable  of  the  talents,  embraces  all  endowments. 
Here  it  is  money  alone,  whose   "  love  is  the  root  of  all  evil."     1.  Tim, 

vi.  10. 


h  eKaxC(TTw,  what  is  least ;  for  sucli  is  all  eartUy  substance,  when  compared  with 
heavenly  wealth,  which  is  ^ic'yio-Tos ;  and  tho  nse  we  make  of  our  earthly  substaueo, 
which  is  li;as.t,  is  our  trial  whether  we  are  fit  to  be  possessed  of  what  is  greatest,  tho 
etomal  wealth  of  heaven.  Wordsworth, 


11.  If  therefore  ye  have  not  hern  faithful   in  the  unrighteous  mammon,  wlio  will 
commit  to  your  trust  the  true  riches? 

Mammon.     In  this  world,  two  masters  claim  our  allegiance. 

The  commands  of  the  upstart  lord,  if  obeyed,  will  cause  those  of  God,  to 

be  slighted  and  despised. 
If  God  bid  us  gather,  during  the  harvest,  for  eternity.  Mammon  bids  ns 

spend  all,  upon  our  presen-t  pleasures. 
Abraham,  Jacob,  and  Job,  though  rich,  were  soi-vants  of  God. 
True  riclies.     Naturally,  intrinsically,  and  really  true,  as  alErmed. 
Mammon  by  reason  of  its  perishable  nature,  can  never  be  true  riches,  to 

the  immortal  nature  of  man. 
Alien,  earthly  goods,  can  never  be  realhj  personal  property. 
It  changes  owners  in  every  generation. 
Our  very  homes  eject  us  as  tenants,  at  death. 


140  SUGGESTIVE    COMMENTAEY  [CHAP.  XVI. 

Treasures  whicli  must  be  relinquished,  at  death,  prove  those  to  be  fools, 

who,  thought  them  true  riches. 
Man  has  only  a  life  interest  in  his  property. 
Let  him  take   heed  not  to   give   more   for  a  life  interest  than  for  a 

perpetual  possession. 
He  alone  is  wise  who  regards  himself  as  a  steward  of  this  world's  goods 

and  not  as  an  owner. 


TO  aXrjflii'bi'.  "  Eiches,"  not  in  the  original.  A  king  appointed  one  servant  over  his 
pold  treasures,  another  over  his  straw ;  the  latter's  honesty  being  suspected,  he  was 
angry  because  the  gold  had  not  been  trusted  to  him.  The  king  said,  "  Thmi  fool,  if  thou 
couldest  not  be  trusted  with  straw,  how  can  any  one  trust  thee  with  gold  ?  "  quoted  by 
Trench. 


12.  And  if  ye  have  not  been  faithful  in  that  which  is  another  man's,  who  shall  give  you 
that  which  is  your  own  ? 

Ye  have  not.     Hitherto  hirelings  of   CiEsar,  henceforth  stewards  of 

God. 
The  rewards  promised  to  virtue,  a  stimulus,  not  a  motive. 
Though  the    hypothesis   of  its   being  practised   for  its   own  salie,   is 

reasonable. 
Pious  endowments  at  the  approach  of  death  to  atone  for  past  remissness, 

have  no  sanction  here. 
Another  man's.     That  is,  God's.     He  is  the  real  Christian's  nominal 

owner. 
The  wealth  of  this  world,  is  forfeited  by  sin. 
Put  into  oiur  hands  not  as  depositaries  or  owners,  but  stewards. 
They  are  foreign  to  the  nature  and  interests  of  the  soul. 
The  title  of  these  things  is,  in  God,  and  we  are  His  tenants. 
Eternal  riches  become  oiirs  by  inheritance,  through  Christ. 
Let  no  one  use  another's  goods,  as  his  ojcji. 

Your  own.    Inheritance  of  the  faithful  above,  tlicir  oicn,  by  grace. 
Knowledge,  righteousness  and  holiness,  wasted  in  the  fall. 
By  a  sure  tenm^e,  an  everlasting  possession,  bestowed  in  Christ. 
If  one  embezzles,  who  will  trust  him  with  an  estate  in  porixtuity ? 
Money  is  neither  to  bo  idolized,  nor  desjiised. 


akXoTpiio.    TO  aAAoTpioi/ and  b  j'j/itTf pof.    Alionum  and  proprium  or  suum,  contmsted 
by  several  (jr.  and  Lat.  authors,  Plato.     Nam  propriao  tclluris  herum  uatura,  nequo 


CHAP.  XVI.]  ON    ST.    LUEE.  141 

Sllmn  nee  mo,  nee  qneroqnam  statnit.  Horace.  Originally  yours  in  the  counsel  of  God, 
to  be  yours  by  redemption.  Meyer.  "  Your  own."  According  to  ttat  which  is  apiiro 
priatcd  to  yom-  own  true  nature.  Meyer, 


13.  IT  No  servant  can  serve  two  masters  :  for  eithei  ne  will  hate  the  one,  and  love  the 
other  ;  or  else  lie  will  hold  to  the  one,  and  despise  the  other.  Ye  cannot  serve  Qod  and 
mammon. 

Can  serve.    Be  entirely  at  the  command  of  two  masters. 
Worldliness,  bidden  under  the  garb  of  false  spirituality,  unmasked. 
It  means  to  dedicate  all  that  we  have,  and  are,  to  another. 
Masters.     Prince  of  this  world,  concealed  in  the  enticements  of  the 

creature. 
All  are  verily  idolaters,  who  serve  another,  besides  God. 
Such  dnplicihj.  of  life,  ever  springs  from  hyi^ocrisy  of  heart. 
The  Pharisees  dreamed,  of  combining  the  sei-vice  of  heaven,  with  that  of 

earth. 
The  heart  and  life  fully  fixed  on  God,  subordinates  everything  else. 
Created  in  His  image,  the  heart  has  unrest-,  until  it  reposes  in  Him. 
Samaria  anciently  professed  to  fear  the  Lord,  but  served  their  own  gods. 

2.  Kings  x^di.  28-29. 
"  Oh  house  of  Israel,  go  ye,  serve  ye  everyone  his  idols." 
"  But  pollute  ye  no  more  My  holy  name,  with  your  gifts."     Ezet.  sx.  39. 
The  idolatrous   Chemarims   "  sware  by  the  Lord,  and  by  Slalcham," 

i.e.  by  their  king.     Zeph.  i.  5. 
Hate.     Our  Saviour  exalts   this   simple  proverb,   into  an  important 

sermon. 
A  man  cannot  travel  north  and  south,  at  the  same  time. 
This  worldhng  makes  his  religion,  subserve  his  secular  designs. 
Despise.     If  we  despise  Satan's  mastery,  we  soon  shall  reject  his  service. 
They  only  serve  Satan,  loho  love  to  have  it  so. 
The  principle  is  true,  where  no  hostility  exists. 
Much  more  where  a  deadly  opposition  divides  the  masters. 
Cannot.     Seeking  heaven  in  the  world,  is  acting  contraiy  to  sound 

reason. 
A  solemn  warning  against  any  attempt  at  compromise. 
The  Christian  must  live  above  the  world  while  living  in  the  world. 
A  double  minded  man,  through  his  duplicity,  fails  in  all.     Jas.  i.  8. 
He  traces  xvill-worship,  and  aU  forms,  to  their  true  source,  self. 
Their  interests  so  diverse,  their  service  can  never  be  confounded. 
30 


142  SUGGESTI-\^  COJIJIENTAKY  [CHAP.  XVI. 

God,  &c.     Proves  an  uncompromising  hostility  between  them. 

Mammon.     The  greatest  of  all  the  idols  of  eaiih. 

Tradition,  that  this  was  a  Syrian  god  of  riches,  historically  untrue. 

1.  This  IS  the  idol  of  all  times.     2.  The  idol  of  all  nations.     3.  The  idol 

of  all  unrenewed  hearts.     4.  The  origin  of  all  idolatry. 
The  first  and  last,  among  all  the  hidden  idols  of  God's  people. 
SeiTice  of  Mammon  converts  the  service  of  God  into  a  lie. 
"We  may  hate  but  cannot  cast  off  God's  authority. 
Pharisees  oittwardlij  served  God,  inwardly  Mammon. 
The  service  of  Christ  is  liberty. — "  Thy  service  is  perfect  freedom." 


8u(j-t  irvptot?.  Chinese  have  their  saying: — "Lay  not  two  saddles  on  one  horce." 
A  true  subject  serves  not  two  sovereigns.  A  virtuous  woman  cannot  have  two  husbands. 
Trench.  txicnja-iL.  Will  love  but  little,  il/^ycr,  De  IFffi»!.  This  and  aydTrrj  (love)  must 
have  their  full  meaning,  and  not  be  interpreted  by  posthabere,  and  pracfci-re.  Stier. 
Attend  to  the  one,  and  neglect  the  other.  Campbell. 


14.  And  the  Pharisees  also,  loho   were  covetous,  heard  all  these  thiriQS :    and  they 
derided  him. 

Pharisees.     Luke  v.  17;  vi.  2.     See  Notes. 

Covetous.     Gr.  greedy  of  gain,  lovers  of  money. 

Making  Mammon  their  friend  instead  of  God. 

Eegarding  worldly  wealth  and  glory  as  the  criterion  of  Di\'ine  power. 

The  covetous  heart  hardened  is  hard  beyond  all  others. 

It  pre-eminently  extinguishes  all  faith  in  invisible  things. 

Christ  had  touched  their  Delilah,  their  darling  lust. 

Derided.     Gr.sneei-ed;   as  though  they  said,  "  Poor  creatures  like  you 

may  well  despise  riches." 
They  thought  themselves  so  wise  as  to  be  able  to  blend  the  service  of 

God  with  that  of  Mammon. 
His  words  pressed  hard  upon  their  avarice. 
It  is  far  easier  to  ridicule  than  refute. 
Tlicir  wincing  the  best  evidence  of  the  Teacher's  power. 
Truth,  opposing  love  of  earthly  things,  treated  with  contempt. 
A  preacher,  striking  at  the  darling  passion,  unwillingly  heard. 
God  in  His  turn  will  laugh  at  those  who  now  deride  His  word.  Prov.  i.  23. 
Iilockory  is  the  last  resort  of  those  silenced  by  argument. 
Men  hate  the  light  of  truth  whcu  their  deeds  are  evil. 


CHAP.  XVI.]  ON    ST.    LUKE.  143 

"  I  am  a  reproach  of  men,  and  despised  of  the  people."     Psa.  xxii.  6. 

A  scorner  loveth  not  one  that  reproveth  him.     Job.  xii.  4. 

"I  am  in  derision  daily,  every  one  mocketh  me."     Jer.  xx.  7. 

Paul,  speaking  of  the  resurrection,  was  mocked  by  the  Athenians.     Acts 

xvii.  32. 
"There  shall  come  scoffers  in  the  last  days,  walking   after  their  own 

lusts."     2.  Pet.  iii.  3. 
"  How  long  will  scorners  delight  in  scorning  ?  "     Prov.  i.  22. 


<f>(.kdpyvpoi. — n-Aeoi'efi'a.  The  former  the  passive,  the  latter  the  active,  sin.  The 
former  seeks  to  retain,  the  latter  to  grasp.  It  is  joined  with  apira^.  While  ^iXapyvpoi, 
on  the  other  hand  is  cautious,  and  consistent  with  an  outward  show  of  holinesn. 
TrAeoi'efia  is  the  drawing  and  snatching  to  himself,  oh  the  sinner's  part,  every  kind  of 
good  out  of  himself.  It  is  the  fierce  and  ever  iiercer  longing  of  the  creature,  which  hns 
turned  away  from  God.  This  remorseless  desire  resembles  the  sieve  of  the  Danaides, 
which  they  were  ever  filling,  but  might  never  fiU.  Having  abandoned  God,  by  a  just 
retribution,  it  is  abandoned  by  Him.  Trench's  Synonyms. 

i^efj.vKTripi.^ov.  Turned  up  their  nose,  sneered.  Campbell.  Used  by  the  LXX  for 
Hebrew  word  signifying  "  laugh,"  Psa.  ii.  4.  Wordsioorth.  Suspendere  omnia  naso. 
Horace.  Snuffed  at.  Bloomficld.  The  deep  solemnity  of  our  Lord  suppressed  audible 
insult.  Major,  Slier. 


15.  And  he  said  unto  them.  Ye  are  they  which  justify  yourselves  before  men;  but  God 
knoweth  your  Iiearts :  for  that  which  is  highly  esteemed  among  men  is  abomination  in 
the  sight  of  God. 

Justify.     They   constantly   asserted    their    righteousness   before   tho 

people. 
They  made  an  ostentatious  display  of  pretended  goodness. 
The  lawyer  desired  to  justify  himself.     Luke  x.  29. 

The  young  ruler  said,  "  All  these  commands  have  I  kept  from  my  youth." 
No  one  can  justify  himself  before  God. 

However  daringly  we  boast,  "  God  knoweth  our  heart."     Psa.  vii.  9. 
The  applause  of  the  world  is  his  main  spring  of  action. 
"  It  is  a  small  thing  that  I  should  be  judged  of  men."     1.  Cor.  iv.  3. 
Knov/eth.     Fellow  creatures   deceived,  but  "  I  the  Lord  search  the 

heart."     Jer.  xvii.  10. 
"  Look  not  upon  his  countenance,  the  Lord  sceth  not  as  man  seeth." 

1.  Sam.  xvi.  7. 
Highly  esteemed.     Our  Lord's  words  express  "  that  ichich  is  lofty." 
He  addressed  the  dominant  sect  among  the  Jews. 


141  SUGGESTH'E    COMMENTABY  [cHAP.  XVI. 

Notorious  for  ambition,  self-rigLteousness,  vain-glorious  pride. 

They  fence  themselves  vrithin  the  sanction  of  the  law. 

"  To  what  purpose  is  the  multitude  of  your  sacrifices  unto  Me  ?  " 

"  Yoiir  new  moons  and  yoiu-  appointed  feasts  My  soul  hateth."  Isa.  i.  14. 

"  The  wicked  hlesseth  the  covetous,  whom  the  Lord  abhorreth."  Psa.  x.  3. 

Abomination.     Over  their  love  of  gold  they  cast  a  garment  of  zeal  for 

God. 
He   knoweth   that   you   are  alive  to  the  tvorlcl  and  dead  to  God  and 

goocbicss. 
Therefore,  however  esteemed  among  men,  ye  are  an  abomination  before 

Him. 


SvKaiovvrei,  By  pretended  sanctity,  Impose  on  others.  Kuinoel.  Effected  by  parade 
of  ceremonies.  Uosenmuller.  vi//r)Abi/.  "  Highly  esteemed^"  which  magnifies.  Tyndale  ; 
is  high.  Coi>. ;  e's.a.lteii.  Norton.  High,  lofty,  opposed  to  Taireivo;.  Horn.  xii.  16.  Pride 
opposed  to  humility.  They  proudly  scorned  Jesus,  as  an  unauthorized  teacher  of  the 
Law.  Schleierma.cher.  pSeKiryixa,  Abomination,  from  ^oeu- to  stiiik.  That  -which  yon 
worship — mammon,  is  ahhorred  aa  a  false  god  by  the  Most  High.  For  irKeove^ia.  i3 
ei5u)Ao\aTpei'a,  Col.  iii.  5.  Wordsworth. 


Ifi.  The  law  and  the  prophets  were  until  John  :  since  that  time  the  kingdom  of  God  is 
preached,  and  every  man  presseth  into  it. 

Prophets.     God's  ambassadors  revealing  His  will.     Luke  i.  70.     See 

Notes. 
Until  Joh.n.    Thence  through  his   agency  began  the  free  preaching 

of  Messiah's  Idngdpm. 
Every  man.     "  Then  drew  near  unto   Him   all  the  publicans   and 

sinners."     Lulie  xv.  1. 
Every  used  as  a  imiversal  term ;  here,  a  great  number. 
PublicauH   and   sinners    avail    themselves    of    the  open  ark  of  God's 

salvation. 
Pliaris-ccH  loft  WTCcks  of  obstinate  blindness  and  unbelief. 
Presseth.     "With  holy  violence  or  agony.    Luke  xiii.  24. 
Publicans  wrest  the  kingdom  from  the  Scribes  and  Pharisees. 
Evoiy  one  who  enters  it,  enters  hj  force.     Matt.  xi.  12. 
Those  unworthy  take  it  from  those  to  whom  it  seems  of  right  to  belong. 
As  Canaan  of  old  was  wrested  from  its  ancient  possessors. 
Pliarisccs,  in  their  privileges,  "  dwelt  carelessly,  after  the  manner  of  the 

Zidoniaus."     Judg.  xviii.  7. 


CHAP.  XVI.J  ON    ST.    LUKE.  145 

Ancient  theocracy,  and  husks  of  Levitical  forms,  were  their  glory. 
Holy  violence  made  Jacob  wrestle  with  the  angel.     Gen.  xxxii.  "24. 
Holy  violence  characterized  Christ  iu  Gethsemane.     Luke  xxii.  44. 
\Ye  must  be  thoroughly  in  earnest,  if  we  will  ever  reach  heaven. 
It  implies  that  there  are  great  obstacles  in  the  way. 


6  voixo?.  The  Lord  taught  the  Pharisees,  that  their  day  was  passed.  Lange.  The 
Gospel  is  the  perfection  of  the  Law.  Wordsivorth.  tKJjpucro-oi'TO  supplied.  De  Wette, 
Ewald.  The  O.T.  dispensation  not  yet  abolished.  Ohliausen.  Supreme  selfishness  and 
sensuality  are  hero  condemned ;    characteristics  of  the  Jews,  at  Jerusalem,  at  this  day. 

jStd^erat.  Fiom  /Si'a,  violence.  Frequently  applied  to  usurpers.  Does  not  imply 
Low  great  the  number  was,  but  the  manner  of  obtaining  admission.  "Ye  Pharisees 
strive  mightily  against  tiie  Kingdom  of  God.  Use  a  noble  violence  in  prayer,  and 
strive  to  enter  into  it.  Ye,  in  scorn,  think  such  a  gospel,  and  such  a  kingdom,  only 
fit  for  publicans  and  harlots."  Stier.  It  implies  that  those  who  ought  to  have  opened 
the  door,  had  barred  it  against  the  many.  Augustine.  Every  one  breaketh  in  by  force. 
Beza.    Commits  violenoe.  Vulgate.    Violence,  that  is,  persecutes  it.  Llghtfoot. 


17.  And  it  is  easier  for  heaven  and  earth  to  pass,  than  one  tittle  of  the  lata  to  fail. 

Heaven  and  earth,  A  Hebraism  for  "  the  world ;  "  a  proverbial  ex- 
pression. 

The  dangerous  impression  of  the  Pharisees  was,  that  a  change  of  in- 
stitutio7i  would  also  change  moral  princijyles. 

The  frame  of  nature  a  standing  emblem  of  immutability. 

The  changes  of  the  universe  are  entirely  left  out  of  view. 

The  whole  drift  requires  an  absolute  assertion  of  imviutability. 

Pharisees  hoped  to  be  delivered  from  the  ceremonial  law. 

The  ceremonial  law  a  temporary  form  of  the  law,  not  the  law  itself. 

Pass.     Christ  came  to  destroy  nothing  but  sin ;  holiness  is  immortal. 

Earth  and  sense  are  transient,  only  a  likeness  ;  heaven  is  reality. 

"  The  grass  withereth  and  the  flower  fadeth."     Jas.  i.  11.      1.  Pet.  i.  2-1. 

All  is  transient  but  God  and  His  promises. 

Our  Saviour  refers  to  the  eternal  principles  of  law. 

Paul  to  the  form  or  scaffolding,  the  external  restraints. 

Tittle.     A  little  ^Ulot  "  inserted  in  the  smallest  Hebrew  letter — iota. 

The  immutability  of  the  Divine  Word  yields  as  much  comfort  to  the 
righteous  as  it  gives  despair  to  the  wicked. 

liaw.     Chrisl's  appearance  was  its  fulfilment. 

His  life  carried  it  out,' His  chm"ch  is  still  developing  it. 


14G  SUGGESTIVE    COMMENTARY  [cHAP.  XVI. 

llie  law.  in  its  essence,  is  eternal — a  reflection  of  its  Author. 

Christ  has  fulfilled  the  law  by  His  ohedience  and  suffering;. 

A  carnal  observance  of  the  law  may  be  its  virtual  abrogation. 

Under  the  guise  of  allegiance  hypocrites  rebel  against  its  authority. 

There  is  a  Divine  grandeur  in  angelic  free  obedience  to  the  law. 

•'  The  law  of  the  Lord  is  perfect,  converting  the  soul."     Psa.  xix.  7. 

"  The  law  is  holy,  and  the  commandment  holy,  just,  and  good."     Eom. 

vii.  12. 
Fail.     God  would  rather  destroy  the  universe  than  one  tittle  of  His 

law  vanish. 
"While  Pharisees  held  up  the  law  to  confront  Jesus  it  would  inevitably, 

righteously,  and  eternally  condemn  themselves. 


napekOe'Lu.  Go  hy,  become  invisible,  and  by  imiilication,  cease  to  be.  Alexander. 
Kfpaiav  (tittle).  Reference  to  the  apex  of  a  Hebrew  letter,  or  little  bom.  Implies  never. 
Calvin,  Luther,  Ziiinrile.  As  tbe  heavens  and  earth  were  regarded  as  everlasting — The 
end  of  the  world.  PrtH^Hi,  jT/ioZMcfc.  vo/nov.  Summum  jus,  summa  injuria,  realizes  the 
sad  imperfection  of  human  legislation.  Stier. 

necrelv,  StaffiVreiv ;  Josh.  xsi.  45,  there  failed  not.  Since  the  universe  shall  one  day 
be  destroyed,  it  cannot  mean  that  the  law  will  then  be  nullilied.  These  changes  are 
left  entirely  out  of  view.  Quid,  si  redeo,  ad  illos,  qui  aiunt  ^lu'tZ  si  ««)ie  coelum  mat. 
Terence,  Major. 


18.  Wlwsoever  putteth  away  his  wife,  and  marrieth  another,  commiltcth  adultery  :  and 
whosoever  marrielh  her  tltat  is  put  away  from  her  husband  committeth  adultery. 

Whosoever.     Sanhedrim  had  lately  receded  from  the  high  standard  of 

God's  law. 
They  had  tolerated  the  scandal  af  Herod's  marriage  with  his  brother's 

wife. 
This  solemn  sanction  renders  the  marriage  relation  indissolitble.     Matt. 

V.  32. 
Divorce  not  a  relative  good  but  a  necessary  evil. 

Putteth.     Divorce  then  and  now  most  shamefully  abused  in  Jerusalem. 
Polygamy,  though  esteemed  lawful,  was  then  in  disuse. 
The  great  lawgiver  of  the  church  rcneiced  the  law  of  marriage. 
Marrieth.     Marriage  is  an  institution  of  God,  a  basis  of  the  family. 
Ty])ifj'iug  the  union  between  the  Lord  and  His  Church.     Epli.  v.  25. 
Cliristianity  elevates  woman  to  her  primitive  rights. 
Christ  is  the  Founder  of  the  Christian  family.     Psa.  Ixviii.  6. 


CHAP.  X\T:.]  on    ST.   LUKE.  147 

Husbantl  and  wife  should  be  one  iu  heart  as  well  as  in  flesh. 
Many  cutor  the  state  without  God,  and  against  His  will. 
Marriage,  not  celibacy,  received  Christ's  sanction.     John  ii.  1. 
Adultery.    Sin  has  deranged  marriage  among  other  ordmaaees  of  God. 


was.  Cancelled.  Griesbach,  Lachmann,  Tischeiulorf ;  retained.  Alford,  ^Vords'vorth. 
6  aTToAiiwi'.  Luke  seems  studiously  to  use  a  word  wliicli  ancient  Greek  writers  did  not 
apply  to  divorce  ;  they  called  it  a7ro7re'|u.7reii»  yvvalxa.  Wordsworth.  Allusion  to  the 
adultery  of  Ilerod  and  Antipas,  sanctioned  by  the  Pharisees.  Tertidlian,  Meyer.  The 
spiritual  adultery  of  the  Jewish  nation.  Olshaii-ten.  Indirect  rf.ferenco  to  Herod's  ain. 
Stier.  ''  Adalteri/."  Believers  do  not  regulate  their  marriage  relation  by  caprice.  They 
do  not  ask  divorce  at  every  gust  of  passion,  as  one  does  not  amputate  a  limb,  because  it 
{s  convulsed  with  pain.  Auiiusline.  A  husband  or  wife,  guilty  of  adultery,  ceases  to  be 
Buch ;  hence  he  docs  not  put  away  a  wife,  but  the  adulteress.  De  Weite. 


19.  IT  There  wax  a  certain  rich  man,  which  icas  clothed  in  purple  and  fine  linen,  and 
fared  siimptuouslij  every  day  : 

There  was.      Many  commentators  think  this  part  of  the  Gospel  real 

history. 
Chief  grounds — the  absence  of  our  Lord's  declaration  that  it  is  a  parable 

and  mention  of  the  name  of  the  poor  man. 
Others  amongst  the  early  writers  regard  it  as  a  genuine  parable. 
Others  think  it  of  a  mixed  character;  partly  history,  partly  parable. 
However  it  may  be  viewed  the  great  truths  disclosed  remain  the  same. 
Rich  man.     Evidently  one  who  had  made  no  friends  witli  the  un- 
righteous mammon. 
Lived  as  though  there  were  no  spiritual  nature  in  man,  and  no  heaven  or 

hell. 
It  is  not  said  he  had  acquired  his  wealth  by  extortion,  or  that  he  was 

a  miser. 
His  was  the  iniquity  of  Sodom,  pride,  fullness  of  bread  and  idleness, 

Ezek.  xvi.  49. 
Clothed.     Gr.  liahiluaUi/,  not  tlius  aiTaj'ed  on  some  high-day  merely. 
It  was  his  ordinary  apparel  of  pride   and  luxury,  indicating  his  love  of 

pomp  and  splendor. 
He  exhibits  his  costly  dress  like  Ahasuerus  of  old.     Esth.  viii.  15. 
Purple.     Originally   dress   of   lungs,  common  to   the  nobility  in  cur 

Saviour's  day. 
Although  ivhite  was  the  usual  roijal  color  at  that  time.     Luke  xii.  27. 


148  suGGESTm:  comsientaey  [chap.  xvi. 

It  -was  mentiouecl  by  Closes,  similar  to  scarlet  or  crimson. 

The  cm-tains  of  the  Tabernacle.  Ex.  xxvi.  1.  The  priest's  ephod. 
Ex.  xxviii.  5. 

Obtained  from  a  fish,  yielding  but  a  few  drops  of  the  precious  dye. 

Silk  and  woollen  garments  were  thus  dyed. 

Kero  punished  any  subject  with  death  who  should  wear  it. 

Babylonians  clothed  their  idols  in  robes  of  purple. 

A  purple  robe  was  given  by  Ahasuerus  to  Mordecai.     Esth.  viii.  15. 

Another  was  given  by  Belshazzar  to  Daniel.     Dan.  v.  7. 

The  Lord  here  grasps  covetousness  and  worldliness  by  the  root. 

A  godless  and  loveless  self-seeking  ruins  myriads. 

Saying  ia  heart  and  acting  in  life,  "  there  is  no  God."     Psa.  xiv.  1. 

Fine  linen.  Distinct  from  silk.  Eev.  xviii.  12.  Sold  for  its  weight  in  gold. 

Egyptian  linen  celebrated  before  Abraham's  time.     Ezek.  xxvii.  7. 

Mummy  linen  has  270  threads  double  wai-p,  170  woof,  per  inch. 

Linen  garments  peculiar  to  females,  hence  effeminate. 

One  denotes  Syrian  vjyper,  the  latter  Egyptian  luuler  gannents. 

Eich  men  may  be  poor :  1,  in  true  joy ;  2,  in  sjinpathising  lovo ;  3,  in 
well-founded  hope ;  4,  in  eternal  consolation. 

A  luxurious  life  hardens,  not  softens  the  heart. 

He  forgat  how  many  beggars  this  sumptuous  array  would  clothe. 

He  splendidly  enjoyed  his  substance,  as  no  miser  does. 

His  open  house  welcomed  epicm-ean  guests  around  his  table. 

He  is  not  charged  with  injustice  or  blasphemy. 

He  glitters  day  by  day  in  royal  magnificence,  as  though  it  would  never  enrZ. 

People  deem  him  fortunate,  and  many  envy  his  circumstances. 

Sumptuovisly.  Gr.  rejoiced  or  feasted  sjAendidlij,  called  "  tlie  rich 
fjlutton.'^ 

"  They  lie  upon  beds  of  ivory,  and  stretch  themselves  upon  couches." 

"  Chant  to  the  soimd  of  the  viol,  drink  wine  in  bowls." 

"  But  are  not  grieved  for  the  affliction  of  Joseph."     Amos  vi.  1-6. 

Parable  applies  to  those  who  earnestly  wish  te  live  luxuriantly. 

His  only  crime  seems  to  have  been  that  he  lived  for  himself,  and  this  in- 
cluded all. 

It  is  not  the  iwssessor  of  riches  who  cannot  enter  the  Kingdom  of  Heaven, 
but  rather  he  who  is  possessed  by  riches.  Augustine. 

The  man  who  does  not  hold  them,  but  whom  they  hold  and  bind  down 
to  earth. 


Tts  V-    ^"i"  Lortl  rotums  to  the  sulijcct  of  woallh,  rnul  danger  of  abusing  it.  Rosen- 
viuVcr.     "  liich  man."     Friars,  at  this  day,  Bbow  tho  rich  luan'u  liouso,  in  Jarasalem. 


CHAP.  XAa.]  ON    ST.    LUKE.  149 

Parable  directed  against  tlie  Sadduceos,  who  were  characterized  by  selfishness,  and  hard 
beartedness.  Poverty,  an  evidence  of  the  displeasure  of  God,  fonued  a  part  of  their 
oreed.  Moshcim.  Pharisees,  whose  sin  was  an  undue  gatberiiif;,  rather  than  an  wulue 
BpentUng,  growing  out  of  the  same  evil  root.  The  fearful  consequences  of  unbelief,  and 
fie  foolish  setting  of  the  heart  on  this  world,  result  in  refusing  credence  to  the  invisible 
world.  Trench.  The  future  relations  of  Jew  and  Gentile  are  here  set  forth.  Dive,  the 
Jew,  clothed  in  the  purple  and  fine  linen  of  the  priest,  refuses  to  impart  blessings  to  the 
Gentiles,  the  miserable  Lazarus,  lying  at  his  gate.  The  Pharisees,  Jewish  representa- 
tives, admonished  that  these  things  must  come  to  an  end.  Both  are  to  die.  Eelie\'ing 
Gentiles,  Lazarus,  are  to  be  brought  by  messengers  of  the  new  covenant,  into  the 
consolations  of  the  Gospel.  But  the  Jews  having  forfeited  all  their  privileges,  will  find 
themselves  exiled  from  God.  Theophylact. 

''Rich  man."  A  reiJi-escutative  of  the  house  of  Herod;  Lazams,  John  Baptist.  Tcr- 
tullian,  Schleicrmacher.  Jewish  nation,  and  Jesus  Christ.  Vitringa.  Five  brethren, 
Babylonish  Jews.  Dogs  licking.  Gentiles  converted.  Vitringa.  Kich  and  poor  rewarded 
and  punished  as  such.  De  Wettc.  Pleasure-seeking  world  compared  with  the  pious, 
who  have  not  where  to  lay  their  head.  Olshauscn.  A  ■paraMel  on\y.  Theophylact.  Con- 
cealment of  name,  a  sign  of  his  rejection.  Euthymiux.  A  true  history.  Ireneeus  ;  founded 
on  partial  fact.  Gro<U(S  ;  a  Sadducee.  Wcistcin;  a.  pava.hle.  Eosenmiiller. 

Trop<litJpai>.  English,  porphyry.  Courtiers  were  called  "  inirple-clad."  JToj-ncc.  This 
shell-fish  was  discovered  by  the  Tyrian  Hercules,  who  found  his  dog's  mouth  stained 
with  a  beautiful  color.  The  master  tried  its  properties  on  wool,  and  gave  a  specimen  to 
the  king  of  Tyre.     Purpureus,  beautiful.  Geor.  i. 

"Fine  linen."  He  is  not  punished  for  his  wealth,  but  for  his  ai^w-ism  /  Heaven 
confesses,  in  his  prayer  to  Abraham,  that  he  had  not  believed  in  Moses.  "  Sumptuously," 
Enjoyed  himself  sumiituously.  ^?/or(J.  Literally,  glad-minded.  Implying  that  he  made 
inen7  wich  his  companions.  Stier,  Wakefield. 


20.  And  there  was  a  certain  hcggar  named  Lazarus,  xohich  was  laid  at  his  gate,  full  of 
eoree, 

Beggar.     Let  iis  not  malign  providence  on  this  account. 

"We  know  not  what  ministfations  of  angels,  tho  poor  may  enjoy. 

Nor  what  seasons  of  nearness  to  their  God. 

Nor  what  "  songs  in  the  night  He  giveth."     Eev.  xiv.  3. 

"  The  poor  shall  never  cease  out  of  the  land."     Deut.  xv.  11. 

Poverty,  resulting  from  profligacy,  is  a  punishment  for  past  sin. 

Spiritual  training  of  the  righteous  poor  is  in  the  way  of  mercy. 

Though  he  could  scarcely  obtain  crumbs,  be  had  the  bread  of  life. 

Outward  appearances  no  criterion  of  a  man's  well  being. 

*'  No  man  Imoweth,  either  love  or  hatred,  by  all  before  him."      Eccl. 

ix.  1. 
"  Sorrowful  may  rejoice,  having  nothing,  yet  jDOSscssing   all  things." 

2.  Cor.  vi.  10. 
Lazarus.     "  Help  of  God,^^  only  proper  name,  in  the  parables. 


150  SUGGESTR^     COMilEXTAliy  [CHAP.  XVI. 

Lazar,  in  all  modern  languages,  proves  imiiression,  this  parable  has  made 

upon  the  xoorld. 
Does  he  not  seem  to  be  quoting  from  that  Book,  -where  the  poor  man's 

name  was  found? 
But  the  rich  man's  name  blotted  out,  he  is  nameless  in  eternity. 
While  the  righteous  are  had  in  everlasting  remembrance,  the  name  of 

the  wicked  shall  rot.     Prov.  x.  7. 
"  His  remembrance  shall  jjerish  from  the  earth."     Job  xviii.  17. 
'  Thou  hast  put  away  the  name  of  the  wicked  for  ever  and  ever."     Psa. 

ix.  5. 
"  I  saw  the  wicked  buried  and  they  were  forgotten  in  the  city."     Eccl. 

viii.  10. 
Laid.     Gr.  habitualhj  cast  down,  on  purpose  to  get  alms. 
"  A  certain  lame  man  was  laid  at  the  gate  of  the  temple."     Acts  iii.  2. 
Carried  thither  by  his  friends,  himself  helpless. 
Beggars  often  sat  near  the  porch  of  the  wealthy. 
Not  only  to  excite  the  charity  of  the  inmates,  but  wealthy  visitors. 
Gate.     Luke  xiii.  25.      Gates  in  the  East,  the  strongest  portions  of  the 

mansion. 
Made  of  iron,  brass,  stone  and  wood. 
"  Gates  of  pearls,"  belonging  to  the  "  Golden  City."     Isa.  liv.  12.     Eev. 

xxi.  21. 
The  word  implies  Dives'  mansion,  was  of  palatial  character. 
Dives  could  not  plead  ignorance,  of  this  man's  misery. 
"Why  had  he  leisure  given,  if  not  to  search  out  the  misery  around  him  ? 
The  people  jjacified  their  conscience,  by  placing  him  at  the  rich  man's 

gate. 
Lying  in  the  dust,  before  the  door  of  festal  conviviality,  was  his  dwelling. 
Diseases,  which  he  cannot  hide,  are  liis  oiily  covering. 
A  craviog  for  crumbs,  never  fully  satisfied,  his  only  banquet. 
Naked,  forsaken,  outcast,  and  hungiy. 

This  paints-  his  outward  condition,  but  not  his  frame  of  mind. 
Before  men,  he  is  helpless,  but  God  is  his  help.  » 

He  sees  afar  off  the  table,  to  which  he  is  never  invited. 
Uncertain  whether  any  crumbs  fell  from  that  table,  for  him. 


iTTtuxo?  is  translated  poor,  81  out  of  32  places.  Se.  Particlo  omittoil,  I'.ut  tborn  was, 
&z.  nnnLii.  I'l/ and  05,  cancelled.  Gricsbach,  Lachmann,  Tischctidorf.  "  Jjazartts,"— 
"Ililp  in  Olid,"  Ilcb.  IClcazar.  iUcns  auxilium.  Lif/ht/oat,  Meyer.  Chosen  with 
lOXcrence  to  the  brother  of  Uary,   Wkeelcr,  Oostcrzee.     Forsaken.  Olshauacn,  Baum- 


CHAP.  XXI.]  ON    ST.    LUKE.  151 

gnrtcn,  Lanrfe.    Hefers  to  John  Baptist.  Schlcicrmacher.     Ilia  name  proves  it  a  history. 
Itoos,  Calvin,    Ilistoiical  character  deiiicd.  OhUawsen,  Wolf. 

e/3e'^A7)TO.    Was  lying.  Bcnqel;    or  had  been  laid  by  others.  Faiisset,  Wordnvorlh. 
"  Gate."    For  the  sake  of  the  crumbs.  Sticr, Meyer. 


21.  And  desiring  to  he  fed  with  tlw  crumhs  which  fell  from  the  rich  viaii's  table  :  more- 
over ike  dorjs  came  and  lieked  his  sores. 

Desiring',  to  be  fed,  but  some  tbink  iu  vain. 

His  desire  was  modest,  be  vftus  content  witb  little. 

He  miglit  bave  raged  and  "blaspbemed  in  bis  bcart."     Eev.  xvi.  9-10. 

But  c  .Im,  patient,  serene  faitb  in  God  implied. 

He  did  not  envy  or  condemn  tbe  ricb  man  before  bim. 

He  did  not  murmur  against  Providence  as  unequal. 

He  was  content  to  eat  witb  tbe  dogs  as  bis  companions. 

Tbe  essential  glory  and  gn-^ndeur  ot  bis  cbaracter  was  moral. 

His  profound  distress  made  deatb  welcome. 

Yet  be  bad.  less  confidence  in  reacbing  beaven  tban  Dives  in  bis  blind 

pride. 
Crumbs.     He  did  not  receive  sufficient  to  satisfy  bis  bunger. 
Tbe  ricb  man  must  bave  seen  bim,  but  witb  absolute  indifference. 
In  hell  it  was  brougbt  to  bis  remembrance. 
Full  of  Idmsclf,  be  troubled  bim  self  about  no  one  else. 
He  certainly  did  not  himself  send  bim  tbe  crumbs. 
He  did  not  command  tbe  offensive  s  gbt  to  be  removed. 
Notbing  distm-bed  tbe  bard  beart,  covered  witb  purple  and  fine  linen. 
It  was  icarmed  indeed  witb  wine,  but  cold  to  all  sympathy. 
Tbe  servants  secretly  may  bave  tbrbwn  bim  tbe  scanty  crumbs. 
Tbe  meanest  kennel  of  tbeir  master  was  too  good  for  tbe  dying  saint. 
Shut  out  of  society  witb  tbe  brutes  be  laid  claim  to  tbeir  portion. 
Disproves  tbe  Pbarisaic  doctrine,  "  A  sufferer  can  never  be  one  fearing 

God." 
Tbougb  be  scarcely  bad  crumbs  be  feasted  on  "  angels'  food."     Psa. 

Ixxviii.  25. 
Tbougb  a  beggar  be  was  ricb  in  grace. 

Tbougb  in  rags  be  was  clotbed  in  tbe  garments  of  salvation. 
Tbougb  bis  body  was  sick  bis  soul  was  in  bealtb. 
Dogs.     Contrast  witb  angels  in  verse  22. 
Denotes  tbe  entire  abandonment  of  bim  by  man. 
Some  make  tbem  exasperate  bis  pain  and  aggravate  bis  misery. 


152  SUGGESTIVE    COMHENTARY  [CHAP.  XVI. 

Anciently,  a  medicinal  virtue  attiibnted  to  the  tongne  of  a  dog. 

It  is  mentioned  to  enhance  the  cruel  neglect  of  Dives. 

A  Dives  may  he  found  in  oiu-  days  who  fattens  horses  and  dogs  but 

neglects  the  poor. 
Dogs  thus  put  to  shame  men,  abandoning  him  in  his  misery. 
Kot  the  unowned  myriads  of  hungiy  dogs  of  the  East.     Psa.  lix.  G. 
He  who  sent  ravens  to  Elijah  sent  them  to  His  poor  servant. 
Because  there  were  none  to  bind  up  his  wounds. 
More  full  of  sympathy  than  their  hard-hearted  master. 
Their  half  friendly,  half  instinctive  good  will,  shines  forth. 
Mohammedans  call  Christians  "  dogs,"  by  way  of  supreme  contempt. 
Sores.     Thei'e  were  no  hospitals  or  asylums  in  those  days. 
Paganism  had  millions  for  superstition  but  nothing  for  charity. 
The  pm-ple  vestments  of  Dives  contrast  with  the  rags  of  Lazarus. 
The  sumptuous  fare  nf  the  one  contrasts  with  the  crumbs  of  the  other. 
The  numerous  attendants  of  the  one  contrast  with  the  dogs  of  the  other. 
The  health  of  the  one  contrasts  with  the  foul  disease  of  the  other. 


Tliis  parable  is  not  so  uracil  designed  to  condemn  Tioeg  as  to  censTire  the  absence  of 
virtues.  "  It  is  designed  to  shew  the  danger  of  li-s-ing  in  the  neglect  of  duties,  though 
not  chargeable  with  the  commission  of  crimes ;  and  ijarticularly  the  danger  of  considering 
the  gifts  of  Providence  as  our  own  property,  and  not  as  a  trust  from  our  Creator,  to  be 
employed  in  His  service,  and  for  which  we  ar«  accountable  to  Him."  Campbell. 

"  If  Cliristianity,"  says  A,  Clarke,  "  only  required  men  to  live  without  gross  outward 
sin.  Paganism  could  furnish  us  with  many  bright  examples  of  this  sort.  But  the  religion 
of  Christ  requires  a  conformity,  not  only  in  a  man's  conduct,  to  the  principles  of  the 
gospel,  but  also  a  conformity  in  his  heart  tQ  the  spirit  and  mind  of  Christ.  Hence  the 
solemn  duty  of  Christian  benevolence." 

€iTi9viJ.uiv.  5Iany  MSS.  add  xa  'ouiSels  iSCSov  avrw.  Looked  for,  and  willingly  took 
them.  He  pined  in  vain  for  a  crumb.  Neander.  He  received  them.  Stier.  Being  con- 
tented or  reckoning  it  a  great  matter.  Lyciaa.  Orat  24.  (Sept.  Isa.  Iviii.  2).  Being 
delighted,  glad  to  be  fed.  Eisner,  Campbell,  Major.  Desiring,  but  denied  them.  Grotius, 
Bengel,  Meyer,  Broion,  Trench.  Gladly  fed.  Alford,  W.  d-  W.  air'o  tuv  i//t,xi'&>i'  twv 
inserted  from  Matt.  xv.  27.  Alford.  Not  cnxmbg,  but  scrajjs,  which  chanced  to  be  sent 
from  the  table. 

aAAa  Ktti.  Usually  intensifies  the  word  which  follows.  Tills  pi-ovcs  the  dogs  came 
with  deiire,  rather  than  friendship.  Erasmus,  Beza,  Calvin.  " Dops,"  refers  to  their 
greediness,  not  sympathy.  In  the  O.T.  a  character  exclusively  evil.  Bengel,  Olshausen. 
Tliat  the  increase  of  pain  was  not  intended,  is  seen  by  the  decisive  a.\Ka.  koX.  Stier, 
The  wretched  competitors  of  the  helpless  man,  for  the  cnimbs.  Lanrje.  "  Came."  Not 
coming  for  Lazarus'  sake,  but  for  their  own,  as  to  a  carcass.  Their  saliva  imparts 
relief  to  a  slight  wound,  but  exasperates  ulcers.  Bengel.  "  Licked."  In  pity.  Alford, 
Slier. 


CHAP.  XVI.]  ON    ST.    LUKE.  153 

22.  And  it  came  to  pass,  that  the  hecigar  died,  and  was  carried  by  the  anpcU  into 
Abraham's  bosom :  the  rich  man  also  died,  and  wai  buried; 

Came    to   pass.       This   trivial   formula,   reverses   tlicir  position   for 

eternity. 
Into  this  great   world    of    confusion,    heaven   and    hell,   enter   daily, 

iiirnoticed. 
Beggar.     Christianity  feeds  her  poor,  while  heathenism  has  asylums 

for  brutes. 
Nothing  was  said  of  Lazarus'  faith  or  patience. 
His  povcrt!/  never  would  have  hrought  him  to  Abraham's  hosom. 
Bodily  suffering  however  great,  never  of  itself  iproiits  the  soul. 
Impenitence  and  unbelief  will  shut  out  any  beggar  from  heaven. 
Abraham,  into  whose  bosom  Lazarus  was  earned,  was  rich  in  flocks  and 

herds. 
Died.     We  rejoice  in  this,  as  the  end  of  all  his  trial  and  need. 
His  sorrow  and  tribulation  came  to  a  joyful  end. 
He  felt  the  embracing  arms  of  rejoicing  angels. 
Nothing  is  said  of  the  burial  of  the  beggar. 
Socic'ty  is  too  often  glad  to  be  rid  of  those,  it  styles,  burdens. 
Lazarus  is  soon  delivered  from  his  earthly  miseiy. 
This  beggar's  plea,  may  have  been  Dive.s'  last  call. 
Neglect  of  him,  the  last  drop,  that  filled  the  cup  of  his  guilt. 
Entertaining  him,  he  might  have  "  unawares  entertained  angels." 
The  bitterness  of  his  death,  under  a  siUven  covering,  is  veiled. 
No  word  of  the  deeji  remorse,  which  wrung  his  departing  spii-it. 
Death  is  acknowledged  by  all,  but  realized  by  few  or  none. 
Carried.     Gr.  tenderly,  no  more  rude  insults  of  men  or  brutes. 
From  a  place,  in  which  he  was  a  stranger,  to  his  own  country. 
Angels.     Luke  i.  11.    Not  one,  but  many,  are  eager  to  share  the  honor. 
Ministering  spirits,  waiting  permission  gladly  bear  him  on  high.     Luko 

XV.  10.     Heb.  1.  14. 
Sublimely  recognizing  him  as  a  child  of  God,  redeemed  and  glorious. 
He  had  no  brother  upon  earth,  like  Dives,  to  biiry  him. 
Dogs  give  place  to  holy  angels,  who  had  rejoiced  over  his  repentance. 
The  forsaken  one  is  now  carried,  carefully  and  tenderlj^  with  high  honor. 
One  angel  might  have  sufficed,  but  many  come  to  bring  him  out  of  his 

prison. 
They  were  not  ashamed  of  his  rags  and  sores. 

Amasis  of  Egypt  had  kings  to  draw  his  chariot,  but  no  honor  like  this. 
Christians  are  too  prone  to  judge  by  outward  appearance. 
We  are  prone  to  gaze  at  the  chariot  and  not  at  the  man. 


154  SUGGESTIVE    COIIMENTAKY  [CHAP.  XVI. 

Saints'  death-beds  sometimes  in-adiated  by  angels'  visits. 

Angels  took  hold  of  the  table  of  the  covenant,  when  a  good  man  died. 

Rabbis. 
Mighty  change. — A  few  moments  before,  he  had  only  dogs,  as  friends. 
Abraham's.      Luke  i.  55.     Believers  not  homeless  wanderers,  between 

death  and  resurrection.     Phil.  i.  23. 
Bosom.     Kefers  to  the  ordinary  posture  at  an  ancient  banquet.      Luke 

vii.  36.     John  xiii.  23. 
To  a  Jew  the  chief  place  of  honor  and  felicity  in  Paradise. 
The  true  son  and  heir,  and  sharer  in  his  inheritance. 
For  this  the  sons  of  Zebedee  asked  the  Saviour.     Matt.  xx.  23. 
The  outcast  has  the  most  exalted  ministry,  and  fellowshiii. 
Communion  with  all  the  princes  of  God,  of  whom  Israel  boasted. 
Eich  saints  and  poor  meet  in  heaven. 
He  was  among  the  dogs  on  earth,  but  now  v.ith  patriarchs  and  prophets, 

with  angels  and  with  God. 
Died.     Friends,  physicians,  treasures,  cannot  detain  the  fleeting  spirit. 
"  There  is  no  discharge  in  that  war."     Eccl.  viii.  8. 

With  equal  step,  impartial  fate  knocks  at  the  cottage  and  the  palace  gate. 
The  rich  man  was  unconscious  of  his  weei^ing  friends. 
Buried.     Ancient  usages  in  bm-ials.     Luke  vii.  12.     See  Notes. 
"\^'c  may  infer  a  splendid  fiineral,  and  world's  api3roved  pomps. 
Doubtless  a  becoming  monument  marked  the  place  of  his  rest. 
But  it  is  a  rebuke  solemn  and  sad  upon  what  follows. 
The  flattering  epitaph,  too  often  a  mockery  of  a  ruined  soul. 
"  One  dies  in  his  full  strength,  being  wholly  at  ease  and  quiet."     Job 

xxi.  23. 
"  Another  dieth  in  the  bitterness  of  his  s&ul."     Job.  x:d.  25. 
"  The  saints  enter  into  peace  and  walk  in  their  uprightness."  Isa.  Ivii.  2. 
The  rich  man's  "glory  did  not  descend  after  him."     Psa.  xlix.  17. 
His  sumptuous  fare  was  ended  for  ever. 
This  forms  the  conclusion  of  the  "  good  things." 
No  attendant  angels,  but  alas,  demons  hurried  him  away. 
Funereal  splendor  vainly  conceals  his  cquali-tij  with  the  beggar,  in  death. 
Had  funeral  oration  been  in  vogue,  his  i)raise  would  have  been  told. 
Hurried  away  with  festal  flatteiy  and  falsehood  in  his  ears. 
There  remains  nothing  of  him  ujion  cai'th,  save,  "  There  was  a  certain 

rich  man." 
Is  bis  history  ended,  when  we  read,  he  died  ? 
As  in  relation  to  his  dying,  and  being  buried,  so  now  there  follows  yet 

one  more  direful  ''And." 


CHAP.  XVI. J  ON    ST.    LUKE.  155 

Awaking  results,  in  consciousness,  in  individuality,  and  in  memory. 
Now  ctase  for  ever,   delusive  joys,  mysterious  trials  of  llie  pious,  and 

the  work  of  grace. 
Now  begin,    surprising    meetings,    righteous    retribution,    aud    eternal 

separation. 
Eemcmber  the  worLl's  pleasures,  pomps,  and  rent-roll  avert  not  death  : 

for  He   comes  alike   to  the  mud-walled  cot,   and  to  the  turreted 

castle — 
There  is  wisdom  therefore  in  the  oriental  proverb,  aud  he  is  wise  who 

profits  thereby. 
"  To  day  wc  visit  the  Tomb  of  our  friends,  to  morrow  friends  will  visit 

om's."' 


OLTroOaveiv.  Jews  believed  angels  carried  the  righteous  into  paradise.  Lightfoot. 
Greeks  and  Eomans  assigned  this  to  Mercury.  TrofiTroios  ij/vxayM-yo^.  Tu  pias  laetis 
animas  reponis  sedibus.  Horace,  Becker's  Char.  irrcoxbi'.  From  tttwo-o-w,  to  crouch. 
Beggars  in  the  East,  crawl  upon  the  earth,  Uke  dogs.  "  Carried."  Greeks  assign  guides 
to  souls  of  the  dead,  to  conduct  them  to  their  respective  seats.  Potter's  Ant.  '■^  Anriels." 
The  gods  guide  the  souls  of  the  vh'tuous.  Plato.  "Bosom,"  Metaphor,  borrowed  from 
the  reclining  at  meals. 

"  Quos  inter  Augustus  recumbcns, 
Purpureo  bibit  ore  nectar."        Horace,  Ode  iii. 
The  happy  side  of  the  Hades,  where  the  fathers  rest  in  bliss.    Hades,  not  place  of  a 
festival,   but  of  quietness   and  fellowship.   Trench,      a&ri,  verse  23.      A   synonym   for 
Paradise,  or  under  the  throne  of  glOry.  Olshausen.      The  perfect   felicities   of   Paradise. 
Lightfoot.     Jews  believe  soul  and  body  went  to  Hades.      They  understood  the  Lord  to 
say,  that  angels  carried  Lazarus'  soul  and  body  to  Paradise.  Meper.    But  our  personality 
is  complete,  when  the  soul  is  disembodied.      As  the  players  going  forth,  lay  aside  their 
masks,  and  appear  as  they  truly  are,  the  humblest  slaves ;   so  death,  when  the  audience 
is  dismissed,  unmasks  wealth  and  poverty.  Augustine, 
"If  thou  art  rich,  thou  art  poor; 
For  like  a  beast,  whose  back  with  ingots  bows, 
Thou  bear'st  thy  heavy  burdens,  but  a  Journey, 

And  death  unloads  thee."    Shakspeare. 


23.  And  in  hell  he  lift  up  his  eyes,  being  i?i  torments,  and  seeth  Abraliam  afar  ojf, 
and  Lazarus  in.  his  bosom. 

Hell.     The  death  of  the  body,  the  beginniug  of  real  existence. 
Immediately,  withoi;t  any  sleep  of  the  soul,  or  interval  of  time. 
He  awakes  from  his  fluttering  dream  of  ease. 
Has  sought  to  save  his  life,  but  has  lost  it. 


150  SUGGESTIVE    COJniEXT.VKY  [CHAP.  XVI. 

He  acts  the  king  on  the  stage,  in  the  end,  proyes  a  statue. 
He  who  is  esteemsd  the  rich  man,  is  oft  the  poorest  of  all. 
, Grave  strips  the  worldling  ol  his  mask,  and  remorse  claims  its  victim. 
We  here  enter  the  -world  of  spirits,  and  the  parable  passes  beyond  the 

range  of  experience. 
Our  Saviour  apjjears  at  home,  in  both  worlds. 
He  speaks  without  astonishment,  of  eternal  things,  as  though  familiar 

with  them. 
Depicts  the  perfect  misery  of  one,  perfect  bliss  of  the  other. 
A  devotedness  to  self,  wholly  unfitted  him,    for  the  jileasures  of   the 

heavenly  state. 
Unmerciful  to    God's   poor,   now    "he  has  jutlgment  without  mercy." 

Jas.  ii.  13. 
Near  himself  he  saw  devils  and  condemned  spirits. 

liifted  up.    Implying  that  he  was  in  "  the  depths  of  hell."   Prov.  ix.  18. 
Torments.    Mockeries  are  now  over,  eternal  reaUties  begun. 
He  who  never  knew  want  and  rarely  felt  sorrow  now  suffers  aU  their 

extremes. 
The  torments  and  unspeakable  agonies  of  the  soul  are  rigidly  defined. 
He  cries  and  pleads  as  one  who  knows  despair. 
Not  only  a  hell  in  his  own  breast  but  flame's  all  around. 
Seeth.     We  have  here  a  recognition  of  spirits  in  the  eternal  world. 
"  The  wicked  are  tormented  in  the  pressence  of  the  Lamb."     Eev.  xiv.  10. 
Yet  all  "  see  Abraham,  Isaac,  and  Jacob  in  the  Kingdom."   Luke  xiii.  28. 
Misery  aggravated  ly  the  views  of  the  blest.     Luke  xiii.  28  ;  Isa.  Ixv.  13. 
Beggar  was  tormented  by  the  sight  of  the  rich  man's  table. 
"  They  shall  be  tormented  in  the  presence  of  the  holy  angels."     Eev. 

xiv.  10. 
Abraliain.     Luke  i.  55  ;  xiii.  28.     He  knows  that  he  was  hospitable  to 

strangers.     Heb.  xiii.  2. 
"  Doubtless  Thou  art  our  Father,  though  Abraham  be  ignorant  of  us." 

Isa.  Ixiii.  16. 
The  prodigal  led  by  faith  to  a  Father  who  answered  his  prayer. 
In  life  the  ground  of  liis  presumptuous  confidence. 
"  Think  not  to  say  within  yourselves.  We  have  Abraham  to  our  father." 

Matt.  iii.  9. 
Sosom.     Implies   closest   intimacy,   perfect    knowledge.     John  i.   18 ; 

Gen.  xvi.  5  ;  Isa.  xl.  11. 
The  poor  feasting  with  the  rich  proves  faith  tlie  foundation  of  peace. 
Grief  of  the  lost:  1,  at  what  they  arc  deprived  of;  2,  at  what  they  see; 
3,  at  what  they  suffer  ;  4,  at  what  tlicy  expect. 


CHAP.  XVI.]  ON  ST.  Luicr,  157 

a5j)9 — yeevva.  Latter  denotes  a  place  of  pucishment,  tlie  former  the  Btato  of  tha 
dead,  righteous  and  unrighteous,  Orcus  and  Tartarus,  Hcsiod,  Homer,  Virgil.  Orcclts 
and  Momatis  believed  departed  spirits  capable  of  enjoyment  and  suffering.  Cicero,  Seneca, 
Lucretius.  '^Hades,"  the  intermediate  state  of  the  soul.  Meyer,  Bloowfield,  Horsley, 
Bengel.  The  abode  of  all  disembodied  spirits,  till  the  resurrection ;  not  the  place  of 
torment, — much  less  licll,  as  understood  commonly  in  the  A.  V.  Lazarus  was  also  in 
Hades,  but  separate  from  Dives ;  one  on  the  bUssful,  the  other  on  the  baleful  side. 
Alford.  Only  used  hero  for  hell,  (rrotius,  Stewart.  Common  dwelling  of  the  dead. 
Wetstein,  Rosenmuller.  Good  and  bad  both  went  thither.  Sophocles,  Dio.  Siculus,  Plato 
Plutarch,  Pindar. 

aSris  diilers  from  yievva,  as  a  ■whole  from  a  part,  "  I  will  go  down  (ei;  aSrjf )  to 
Hades,  to  my  son  mourning."  Yet  Jacob  did  not  despair  of  salvation.  Camjyhell,  Bengel. 
As  Abraham's  bosom  is  not  heaven,  though  it  will  issue  in  heaven,  so  Hades  is  not  hell, 
though  it  will  issue  in  it.  Trench.  Common  realm  of  the  dead.  Sticr.  Some  derive 
Sheol,  a6r)5,  from  the  Heb.,  Best:  from  Heb.  for  cavitas.  Gesenias.  An  insatiable  abyss, 
because  it  inexorably  requires  the  living.  Stier.  aSrjg,  in  N.T.,  only  in  reference  to 
departed  sinners.  Volenti,  Hengstenhcrg.  Acts  ii.  27,  it  is  used  in  reference  to  Christ. 
The  invisible  world.  W.  d-  W.  Heb.,  Sheol,  signifies  the  unseen  land ;  land  of  forget- 
fulness ;  the  region  of  shadow;  the  twilight  of  severed  existence.  aSrj;.  A  N.  T. 
description  of  the  place  and  condition  of  the  lost,  and  of  azarus,  a  N.T.  saint  made 
perfect.  Valenti.  This  narrative  belongs  to  a  period  before  the  death  of  Christ.  Olshaascn, 
Bossier. 

Paa-avoi^,  a  touchstone,  a  test :  anciently  persons  gave  testimony  under  torture  of 
the  wheel,  the  rack,  the  iron  boot,  or  thumbscrew.  Foreign  to  the  object  of  the  parable, 
to  give  us  any  clue  to  the  nature  of  future  life.  Neander.  We  have  here  a  veritable 
window  open  into  hell,  through  which  wo  see  what  is  passing  there.  Herbergcr. 

"Abraham."  Possible  allusion  to  Jewish  tenet,  that  hell-fire  could  have  no  power 
over  his  descendant.  Pococ/t,  Elsley.  k9\wois,  plui-al,  from  the  breasts  to  the  knees.  Be?;  (;eZ. 
This  does  not  imply  a  painless,  pleasureless,  and  di-eary  rest  in  the  realm  of  the  dead. 
Valenti.  The  Holy  Spirit,  wi-iting  by  Luke,  to  Gentiles,  has  been  specially  studious  to 
record  in  this  Gospel,  portions  of  our  Lord's  teaching,  which  might  correct  the  erroneous 
notions  derived  from  heathen,  mythological,  and  poetical  representation  of  the  Nt-Kui'a, 
Tartarus,  Elysium,  &jc.,  concerning  the  state  of  the  soul  immediately  after  death. 
Wordsworth, 


24.  And  he  cried  and  said.  Father  Abraham,  have  mercy  on  me,  and  send  Lazarus, 
tliat  he  may  dip  the  tip  of  his  finger  in  water,  and  cool  my  tongue  ;  for  I  am  tormented 
in  thisfiame. 

And  he.     Gr.  himself.     No  longer  enjoys  the  attendance  of  slaves,  but 

is  a  beggar  in  hell. 
Cried.     Gr.  mixing  shrieks  with  his  jDetitions,  to  move  to  comiiassion. 
He,  who  used  to  command  in  a  lordly  style,  now  begs  for  smallest  relief. 
His  songs  of  revelry  are  exchanged  for  lamentations. 
Father.     There  are  those  in  hell  who  call  Abraham  Father. 
In  his  carnal  mirth  he  may  oft  have  ridiculed  Abraham's  piety.         ^ 


158  SUGGESTIVE   COr.niENTARY  [CHAP.  XVI. 

The  wickecl  hereafter  may  claim  despised  saints  for  their  friends. 

He  still  clings  iu  his  desjjair  to  external  privileges. 

This  privilege  made  his  sin  so  great  and  his  fall  so  deep. 

This,  once  his  glory,  is  now  the  very  stress  of  his  guilt. 

It  implies  the  rich  man  was  a  Jew,  aud  had  therefore  peculiar  privileges. 

He  dares  not  call  on  the  Divine  father  whom  he  had  forgotten  in  hfe. 

He  seeks  relief  from  Abraham  not  from  Gad. 

Praying  to  saints  finds  no  encouragement  in  this  passage. 

The  only  invocation  of  a  saint  in  the  Bible — the  supphant,  a  damned 

soul ;  the  response  a  declaration  of  hopeless  misery. 
Have  mercy.     Those  making  light  of  mercy  here  beg  hard  for  it  there. 
With  all  his  sense  of  guilt  he  could  not  pray  in  penitoice. 
Send.     He  still  thinks  Lazarus  as  only  fit  for  menial  service. 
The  rich  man  is  now  a  beggar  at  the  gate  of  him  who  once  begged  at  his. 
liazarus.    He  treats  him  iu  a  spirit  of  unconscious  earthly  assumption. 
The  smallest  boon  is  craved  from  one  despised  before. 
Dip.     Gr.  tinge;  i.e.,  merely  moisten,  slightest  possible  assuagement. 

He  does  not  ask  to  be  relieved  from  torment. 
It  shov.'s  the  slightest  mitigation  was  not  vouchsafed. 
This,  "the  wrath  of  the  wine  of  God  without  mixture."     Eev.  xiv.  10. 
A  drop  of  divine  compassion  not  mixed  with  the  rich  feaster's  cup. 
Tija  of  finger.    Infinitely  slight  was  the  best  alleviation  for  which  he 

looked. 
His  desires  are  shrunken,  his  hopes  lowered,  to  one  drop  of  water. 
He  that  denied  a  crumb,  is  now  denied  a  drop. 
Now  it  is,  "  Ask  and  it  shall  be  given."     Matt.  vii.  7. 
"  There  the  harvest  is  passed,  and  the  summer  ended."     Jer.  viii.  20. 
In  ■water.    He  cries  not  for  mercij  but  for  icater. 

Cool.    Eelease  he  knows  to  be  impossible,  he  simply  seeks  alleviation. 
Tongue.    With  this  member  the  glutton  had  sinned. 
Unbridled  speech  the  attendant  of  banqueting  wine. 
There  is  a  tongue  and  o.  finger  in  Hades  as  there  were  eyes  before. 
There  is  a  profound  allusion  to  the  awful  retributive  change  passed  upon 

the  once  so  dainty  organ. 
Not  one  of  the  rich  man's  sins  are  recorded. 
He,  from  whose  lips  this  revelation  came,  delighted  in  MEncr. 
This  is  the  most  feakful  passage  in  the  Bible ! 
Instead  of  water,  there  remains  eternal  fire  and  eternal  thirst. 
No  unbelief  or  scepticism  after  death  dare  reveal  thcmselvcfl. 
Men  find  out  the  value  of  their  souls  when  it  is  too  late. 
Ucll,  a  plain  Bible  truth,  to  some  ku.own  too  late. 


OHAP.  XVI.]  ON    ST.    LUKE.  159 

Tormented.     His  purple  robe  liati  become  a  f^ai-ment  of  fire. 

His  eailhly  labors  Lad  been  richly  rewarded  with  wealth. 

But  the  foundations  sinking  the  reward  sank  with  them. 

Flame.     Nothing  causes  fiercer  agony  than  fire  on  the  flesh. 

A  symbol  of  the  wrath  which  will  consume  the  soul  for  ever.  Mark  ix.  44. 


(^wDjo-a?.  This  conversation  passed  in  the  conscience  of  Dives,  and  Abraham's  roply 
the  voice  of  an  accusing  conscience.  Chnjsostom,  Theophylact,  Luther,  Gerlach.  The 
enduring  existence  of  the  lost  and  the  saved  rests  upon  the  same  evidence.  So  the  un- 
chanj^ing  condition  knows  no  respite.  Alexander.  "Send." — Th3  master  trait  of  tlie  whole 
parable.  He  treats  the  saint  with  the  same  unconscious  presumption  as  he  did  the  beggar 
in  life.  Lange,  Bengcl,  yKuxra-a,  tongue. — External  bodily  organs  the  expression  of  the 
faculties  of  the  soul.  Meyer,  ZelUr.  The  organs  of  the  body  have  left  behind  their 
vestiges  on  the  soul.  Oetinger.  Appears  to  be  specified  because  he  had  specially  sinned 
by  sins  of  the  palate,  surfeiting,  and  gluttony,  and  perhaps  by  proud  and  wicked  words, 
their  usual  accompaniments.  Wordsworth. 

hSvi'uiixai  from  65oii9,  a  tooth,  because  the  extreme  pain  produces  a  gnashing  of  teeth. 
■Wicked  are  represented  as  railing  on  those  whom  they  have  murdered,  and  calling  upon 
them  to  forgive  the  wrong.  Pinto.  Classic  fable  attributes  to  Nessus  the  act  of  im- 
parting the  fatal  tunic  to  Hercules.  The  fiei-y  venom  caused  the  garment  to  cling  to 
his  ilosh.  Restless  in  his  agony,  ho  ascends  his  funeral  pyre,  where  his  sufferings  and 
immortality  begin  together.  Trench.  The  pains  of  the  wicked  after  death,  are  to  their 
jiains  after  their  resurrection  only  as  the  pains  produced  by  a  (/)Ad|  (Jlame),  compared 
with  those  of  KCixvri  irvpo?  (the  lake  of  fire).  Wordsworth. 


25.  But  Abraham  said.  Son,  remember  that  thou  in  thy  lifetime  reeeivedst  thy  pood 
things,  and  likewise  Lazarus  evil  things  :  but  now  he  is  comforted,  and  thou  art 
tormented. 

But.  Not  so;  the  request  was,  1.  nnrcasonahle.  A  law  of  God's  King- 
dom— Earthly  desires  rule  not  hereafter. 

2.  Impossible.     A  gulf  fixed  by  irrevocable  decree. 

Son.  Joshua  called  the  wicked  Achan  "  son,"  after  his  guilt.  Joshua 
vii.  19. 

Abraham  does  not  deny  the  relationship. 

But  the  refusal  of  his  request  rings  the  knell  of  his  latest  hope. 

He  speaks  in  words  dignified  and  full  of  tenderness. 

Son  or  not,  this  avails  not  here,  where  thou  receivest  thy  doom. 

He  uses  no  term  of  severity  or  affected  compassion. 

A  kind  word  only  aggravates  the  denial  of  the  request. 

He  graciously  speaks  the  words  of  sternest  juscice. 


IGO  SUGGESTIVE    COJIMEXTARY  [CHAP.  XVI. 

He  had  been  a  rebellious  son,  and  is  now  a  disinherited  one. 

There  is  room  in  perdition,  even  for  the  sons  of  Abraham. 

Some  perish  from  the  house  of  God,  and  the  very  gate  of  heaven.    Matt. 

viii.  12. 
The  pity  -which  he  failed  to  show,  he  failed  to  obtain. 
"  With   what  measm-e  ye  mete,  it   shall  be  measm-ed  to  you  again." 

Matt.  vii.  2. 
"  How  have  I  hated  instruction,  and  my  heart  despised  reproof!"     Prov. 

v.  12. 
He  who  would  not  reflect  on  earth,  would  willingly  not  reflect  there. 
Eeflect  and  weep  and  sigh  they  must  who  enter  the  kingdom  of  despair. 
In  that  dread  world,  the  inhabitants  are  for  ever  sad. 
"  Their  hollow  eyes  did  utter  streams  of  woe 
And  there  were  groans  that  ended  not,  and  sighs 
That  always  sighed,  and  tears  that  ever  wept, 
And  ever  fell,  but  not  in  mercy's  sight — 
And  soiTOw,  and  repentance,  and  despair, 
Among  them  walked     *     *     «     * 
And  to  their  everlasting  anguish  still 
*     *     *     these  words     *     *     *     fell  on  every  ear 
Yc  Inicio  your  dutij,  but  ye  did  it  not."  PoUok. 
Hemembfer.     The  memory  will  never  grow  dull  in  perdition. 
Everything  will  bring  more  fuel  to  the  flame. 

Memory  will  ring  that  dreadful  peal  "  for  ever"  in  the  ear  of  the  lost. 
He  would  not  remember  his  bountiful  benefactor. 
"  Remember  thy  Creator,  in  the  days  of  thy  youth."     Ecc.  xii.  1. 
Some  refuse,  until  the  undying  worm  comj^els  them. 
The  human  spirit  eventually  forgetting,  is  a  thing  impossible. 
The  dreaded  book  of  account,  is  adman's  own  soul. 
In  hell  there  will  be  tivie,  to  think  over  the  past. 
Many  have  not,  or  think  they  have  no  leism'e  now  for  thought. 
Life  time.     Life  seed  time,  eternity  produces  the  ]iarvest. 
Tlic  rich  man  cared  for  no  other  life  but  this. 
Hoceivedst.     Gr.  hadst  carried  off,  according  to  thy  desire  ;  received  in 

full. 
The  price  is  large,  both  of  prosjierity  and  adversity. 
He  sacrificed  his  soul's  salvation,  for  his  "  (jood  things.'^ 
But  he  never  gave  God  a  receipt,  by  gratitude,  for  those  blessings. 
God's  blessings  all  buried  in  him,  as  in  a  grave. 
Ills  mind  ought  to  have  been  as  a  field,  in  which  they  were  sown. 
Memory  would  tell  him  now,  from  whom  his  mercies  came. 


CHAP.  XVI.]  ON    ST.    LUKE.  IGl 

Here  it  is  often  well  witli  the  wicked,  and  evil  with  the  good.    Isa.  iii.  10. 

External  evil,  in  the  appointment  of  God,  becomes  internal  good. 

Good  thing's.     His  sin,  sel/iuli  luxmy,  not  inhumanity. 

He  failed  to  make  a  friend  of  the  mammon  of  unrighteousness. 

A  course  of  unbroken  prosperity,  augm'S  a  sad  eternity.     Psa.  xvii.  14. 

Luke  vi.  24-25. 
"Woe  unto  you  rich!  for  ye  have  received  your  consolation."     Luke 

vi.  24, 
His  sins,  those  of  omission,  rather  than  commission. 
The  things  were  not  really  good,  but  he  loved  them  as  such. 
He  had  no  treasure,  no  hope,  no  concern  in  a.  future  world. 
Abraham  pronounces  wealth  to  be  among  earth's  good  things. 
But  by  sin,  they  become  a  snare  to  the  many. 
Uninterrupted  prosperity  is  a  great  affliction. 
•It  is,   saith  the  ancient  proverb,  "  the  sunny  day  that  calls  forth  the 

adder." 
The   harder  prohlem   of  life,   seems  to  have  been   set  before  Dives. 
If  riches  damaged-  his  soul,  how  could  he  have  endm-ed  the  test  of  Lazarus  ? 
Evil  things.     Great  affliction,  the  fruit  of  great  guilt,  here  disproved. 
"  The  poor  raised  out  of  the  dust."     1.  Sam.  ii.  8.     Luke  i.  52. 
"  Shall  we  receive  good  at  the  hand  of  God,  and  not  receive  evil  ?  "     Job 

ii.  10. 
The  patience  and  humility  of  Lazarus,  matured  imder  trial. 
Henceforth  an  everlasting  change  came  over  their  respective  states. 
But  now.     An  argument  based  on  the  principle  of  fair  compensation. 
Conscience,  ever  revolving  like  a  wheel,  self-tormenting,  self-consuming. 
Comforted.     In  his  bliss,  he  is  not  permitted  to  serve  the  enemies  of 

God. 
In  man's  futm-e  life  "  the  wicked  cease  from  troubling,  and  the  weary  are 

at  rest."     Job  iii.  17. 
Tormented.     "He  will  recompense  tribulation  to  them,  who  troiiLle 

His  people."     2.  Thess.  i.  6. 


61776.  The  patriarch  spote  kindly.  Not  lite  the  blessed  in  the  Koran,  mocl?ing  the 
damned.  Nor  even  with  that  sorrow  of  the  blessed  over  the  lost,  which  Klopstock  sings. 
"Remember."  The  human  spirit  forgettins  is  a  thing  impossible.  De  Quincy.  "WTiy  did 
not  the  Lord  deprive  him  of  his  property,  and  make  him  remember,  in  his  lifetime  ? 
But  this  is  a  mystery  of  grace.  The  Lord  knew  his  heai-t,  and  he  might  not  have 
reflected  even  then.  Dives'  restoration  was  possible.  Ohhauscn.  A  father's  "  Kememher, 
vty  son,"  under  chastisement,  causes  distant  designs  of  love  to  glimmer  through  all  th<3 
punishments. 


162  SUGGESTI^'E    C0M3IENTAEY  [cHAP.  XVI. 

aneKafie^,  receivedst ;  taken  offanCi  spent,  so  that  nothing  now  remains.  Words- 
■worth.  "  Good  thing!."  A  scholar,  seeing  his  master,  a  Eabbi,  in  deep  affliction, 
commenced  smiling,  -while  all  were  weeping  around  him.  He  replied,  on  being  asked  the 
reason :  He  had  often  feared,  lest  his  master  was  recei^^ng  his  portion  in  this  world ; 
but  now,  seeing  him  so  afflicted,  he  took  courage  and  believed  his  good  things  were  to 
come.  Trench.  To  \-indicate  our  Lord,  some  make  Dives  a  very  wicked  man.  But  it  was 
not  his  crimes  committed,  but  duties  neglected  that  sent  him  to  jjerdition.  Campbell. 
"  Noic.''  His  sentence  is  irrevocable.  Foster.  On  earth  the  comfort  of  Lazarus  was 
temporary. 

For  63e,  he,  read  a>Se,  here.  Tischendorf,  Alford,  Cod.  Sinai,  cru  omitted  in  soma 
USS.  and  editions ;  omitted.  Cod.  Sinai. 


26.  And  beside  all  this,  between  us  and  you  there  is  a  great  gulf  fixed  :  so  that  they 
whi'ch  u-ould  pass  from  hence  to  you  cannot;  neither  can  they  pass  to  tis,  that  ■wonld 
come/rom  thence. 

Beside.     An  argument,  drawn  from  the  impossibilitj'  of  the  case. 

This  has  almost  the  apologetical  tone  of  grace. 

Even  if  Lazarus  and  I,  were  ever  so  wiUing  to  help,  vre  cannot. 

Great  gulf.     Not  a  hand-breadth,  as  Eabbis  fabled,  and  the  Koran. 

A  j'awning  chasm,  too  deep  to  be  filled,  and  too  wide  to  be  bridged. 

The  everlasting  barrier  between  good  and  evil. 

Not  to  be  overleaped  by  presitmption  or  sympathy. 

This  for  ever  destroys  all  ground  for  the  conception  of  a  Purgatory. 

Fixed.     Denotes  the  imchangeable  nature  of  this  appointment. 

Not  the  slightest  or  briefest  abatement  of  his  woe. 

This  cuts  off  the  last  hope  of  the  lost  soul. 

Once  in  hell,  the  doomed  ones  are  there  for  ever. 

Cannot.     The  most  daring  sinner  cannot  force  his  way  out  of  that 

prison. 
In  this  world,  there  is  ?!o  gulf,  which  mercy  has  not  spanned. 
In  eternity,  a  stone  is  rolled  to  the  door  of  hope,  which  no  angel  can 

remove. 
To   us.       A  sudden  multiplication   of  persons,  showing  felloicsldp  in 

heaven. 


iiiibw.  The  plural  does  not  appear  in  the  English  Version,  implying  that  there  aro 
many  in  perdition.  "  Gulf.'"  Surely  this  is  a  strong  word  against  tlioso  who  would 
believe  only  in  a  temporary  pnuishmont  of  the  wicked.  Prcscott.  Classic  writers  speak 
of  a  x"<''/"i  /"-'va.  J"  th-j  unseen  world.  Jles.  Thco.,  729.  Same  idea  occurs  in  Plato, 
riularch,  Lucian.     "Inter  huno  divitem,  et  paupercin  chaos  magnum  est,  quia  jpott 


CaAP.  XVI.]  ON    ST.    LUKE.  1G3 

mortem  nequeunt  merita  mutari."  Ambrose.  Do  the  righteous  behold,  and  desire  to 
comfort  the  sufferers  ?  And  does  the  sight  cast  a  shade  over  their  heavenly  feUcity  ? 
These  questions  wait  a  solution  iu  another  world.  Stier  The  Holy  Spirit  has  answered 
already,  Rev.  xix.  3. 


27.  Then  he  said,  I  pray  thee  therefore,  father,  that  thou  wouldest  send  him  to  my 
father's  house : 

I  pray  thee.     On  earth,  bis  jjrayers  miglit  have  been  beard,  but  now 

too  late. 
All  externals  were  cbangecl,  bnt  bis  soul  was  the  same. 
Send.       Tbis  apparently  unselfish  request,   has    an    under   tone   of 

rebellion. 
It  is  a  murmuring  ebjection,  tending  to  self-justification. 
Had  I  but  rightly  known,  had  I-  bad  sufficient  testimony,  I  might  bav9 

repented. 
He  has  the  clearest  consciousness,  of  all  that  be  has  left  behind. 
One  coming  from  the  dead,  would  invest  him  with  dignity. 
He  did  not  believe  a  gulf  existed,  between  the  upper  and  nether  worlds. 
My  father's.    "There  is   no   gulf  fixed  between  this  place  and  my 

brethren." 
Lazarus  knows  well  where  to  find  his  father's  house. 
They  will  recognise  him  and  heed  bis  warnings. 
He  does  not  say,  give  me  leave  to  go. 
He  now  knows  the  gulf  impassable  to  himself. 


28.  For  I  have  five  brethren;  that  he  may  testify  unto  them,  lest  they  also  comeinto 
this  place  of  torment. 

Five  brethren.  Perhaps  five  Pharisees  who  bad  especially  ridiculed 
the  Lord,  verse  14,  who  contemned  the  law  and  the  proi^bets,  verses 
IG,  29,  and  who  resembled  the  sensualist,  if  not  outwardly  at  least 
inwardly.  Bengel. 

He  was  worse  amid  the  blessings  of  Providence  than  amid  the  tortures  of 
beU. 

On  earth  he  never  showed  such  compassion  as  be  shows  now. 

Pharisees  in  name  may  often  be  Sadducees  in  heart. 

They  may  have  often  mocked  together  about  an  unseen  world. 

We  behold  here  the  strivings  of  a  fruitless  remorse. 

He  dreads  the  mutual  torment  of  the  presence  of  his  bretlren. 


164  SUGGESTI\T3    COMIIENTAKY  [CHAP.  XVI. 

Perhaps  his  example  or  influence  may  have  led  them  astray. 

Judas  makes  restitution  after  Jesus  is  condemned. 

Esau  makes  an  exceeding  bitter  cry,  but  his  father's  blessing  is  lost. 

This  one  would  warn  his  brethren  of  danger  too  late  for  himself. 

Unavailing  sorrow  the  bitter  ingredient  of  his  torment. 

'WTiile  he  lived  he  had  done  nothing  for  their  spiritual  good. 

They  would  only  increase  his  tonnent  by  their  reproaches. 

A  frightful  contrast  with  their  former  reckless  fellowship  and  merriment. 

"  Misery  loves  company,"  a  reversed  adage  in  hell. 

Testify.    A  secret  justifying  of  himself  and  accusing  of  God. 

Implies,  if  he  had  only  been  sufficiently  warned  he  might  have  been 

saved. 
"  Though  I  was  not  duly  warned  let  my  brethren  be." 
Does  not  simply  imply  to  inform,  but  solemnly  to  warn. 
^Believe  imj  testimony,  there  is  an  aicful  justice  in  Hades." 
The  legends  about  ''HelV^  have  a  tremendous  truth. 
Let  faithful   preachers '  discharge  the   mission  on  which  Lazarus  was 

never  sent. 
We  detect  here  only  a  certain  carnal  love  to  his  brothers. 
But  no  waking  up  of  the  heart  to  God. 
A  bitter  reproach  against  the  old  economy. 
Abraham's  answer  calmly  rolls  back  the  reproach. 
"  Thet  aee  sufficiently  warned,"  is  endorsed  by  the  Son  of  God. 
Also  come.    He  may  have  used  his  influence  to  ruin  their  souls. 
Partners  in  sin,  becoming  sharers  in  woe,  mutual  tormentors. 
Arc  as  tares,  bound  in  bundles  for  the  flames. 
Earth's  social  links  unsanctified  become  chains  of  fire  hereafter. 
Torment.    Perfect  unrest,  revolving  like  a  wheel,  in  eternal  flames. 
His  conscience  ever  consumes  itself  without  being  consumed. 
Greeks  fabled  a  vulture  as  feeding  upon  Prometheus,  bound  to  a  rock  on 

Mount  Caucasus,  which  ever  fed  upon  his  unconsumed  vitals. 


irf'n-e  aSeA(J)ov!.  A  perverse  idea  to  render  tlie  paraljle  liistorical,  and  find  allusion 
licre  to  the  fiye  sous  of  Annas,  father-in-law  of  Caiaphaa.  The  constant  dignity  of  (he 
Lord  forbids  any  such  offensive  iiereonalities.  Sticr.  "Testify.'"  Teach.  Grotiua; 
seriously  admonish.  Camj'hcll. 


29.  Abraham  saith  unto  him.  They  have  Mnscif  and  the  prophets;  let  them  liear  them. 
Abraham.     Tho  brief  reply  was,  "  They  arc  warned." 


CHAP.  XVI.]  ON    ST.    LUKE.  1G5 

For  heathen,  having  no  prophets,  the  request  might  have  force.     Eoiu. 
X.  14. 

The  Jews  have  Moses  and  the  prophets,  hut  they  will  not  hear  them. 

Saith.     Abraham  gives  no  answer  to  his  request  conceruing  Lazarus. 

The  compassionate  "  son"  of  the  last  is  here  omitted. 

They  have.     Valid  witnesses  enough  without  one  returning  from  iL.-:: 
dead. 

Moses.     Luke  ii.  22.    A  personification  of  the  law- 
Points  to  relations  previous  to  the  publishing  of  the  Gospel. 

As  though  they  had  Moses  instead  of  Lazarus  preaching  face  to  face. 

Our  Lord  would  commend  the  Scriptui-es  which  they  despised. 

Self -righteousness  nullifies  the  law  and  ignores  the  prophets. 

Jhe  prophets.     Luke  i.  70.     The  especial  witnesses  for  Jesus. 

Joshua,   Judges,  Samuel,    Kings,    Jeremiah,    Ezekiel,   Isaiah,  and    12 
minor  prophets  counted  anciently  one  book. 

A  formula  for  all  the  Scriptures,  the  teachers  of  the  five  brethren. 

God  never  suffers  a  lack  of  teachers,  giving  man  a  conscience. 

Conscience  and  the  written  Word  condemn  impenitent  Pharisees. 

A  dead  Moses  is  a  better  teacher  than  a  living  Lazarus. 

If  the  Old  Testament  is  better  than  a  risen  man's  testimony  how  in- 
excusable are  they  who  have  the  whole  Bible  ! 

God  has  jiromised  to  bless  His  own  means. 

There  is  no  wizard  deception,  no  delusion  of  spirit,  as  there  might  be  in 

the  questioning  of  the  dead.     Isa.  viii.  19-20. 
They  had  the  Prophets  themselves,  in  their  writings,  as  though  living  in 

their  midst. 
The  poor  heathen,  it  is  certain,  have  no  such  Word. 
Xiet  them  hear.     This  is  said  stcrnhj.    "  Faith  cometh  by  hearing." 

Eom.  X.  17. 
Not  only  outward  perception,  but  inward  obedience. 
The  Spirit  of  God,  will  di-aw  but  never  drive  a  man  into  the  Idngdcm. 
Many  drudges  in  the  Church,  through  motives  oi  policy. 
Faith  in  the  word  heard,  not  apparitions,  lead  men  to  Christ. 
It  is  not  the  result  of  visions,  signs  and  miracles. 
Faith  of  the  trembling  devils,  is  of  no  avail.     Jas.  ii.  19. 
Only  that  faith  which  works  by  love  purifies  the  heart. 
The  simple  Word  of  God,  a  sufficient  rule  of  faith. 


Mwiio-ea  koI  tous  npotpi^Ta.';.      Omits  the  other  gaered  booliS,  as  not  publicly  read. 
Lightfoot.     Moses  nowhere  expressly  teaches  future  retribution,  but  all  his  facts  load  to 

31 


166  STJGGESTrVE    COMMENTARY  [cHAP.  XVI. 

it.  Doddridge.  "  Sarely  thoa  canst  not  feel  more  anxious  for  thy  friend's  salvation,  than 
Jehovah  Himself."  Euthymius.  Here  is  a  remarkable  testimony  from  Christ  Himself, 
speaking  hy  Abraham,  from  the  heavenly  world,  that  the  Jews  have  "  Moses  and  the 
Prophets;"  i.e.  that  the  " Canon  of  the  Old  Testament"  is  what  it  was  believed  by  the 
Jews  to  be,  viz.,  the  Word  of  God,  speaking  by  Moses  and  the  Prophets ;  and  that  it  had 
been  preserved  by  the  Jewish  Church,  to  our  Lord's  age,  (whence  it  has  come  down  to 
our  own)  in  purity  and  integrity ;  that  it  is  genuine,  authentic,  and  divine,  and  not  as 
some,  contradicting  Christ,  would  now  have  us  to  believe,  a  mere  farrago  of  fragments 
put  together  by  writers  more  recent  than  "Moses  and  the  Prophets;"  and,  that  its 
testimony  is  so  cogent,  that  they  who  will  not  receive  it  as  such,  are  in  so  hardened  and 
desperate  a  state,  that  they  would  not  be  persuaded,  though  one  rose  from  the  dead. 
Wordsworth.    This  passage  a  sufficient  reply  to  Dr.  Colenso  et  hoc  omne  genus. 


SO.  And  he  said,  Nay,  father  Abraham :  but  if  one  went  unto  them  from  the  de(Kl,  they 
if  ill  repent. 

Nay.     He  thinks  he  kno^vs  his  brethren,  better  than  Abraham. 

He  was  wilfully  ignorant  of  the  plan  of  salvation  in  life. 

He  carries  with  him  to  hell,  his  contempt  for  God's  Word. 

Those  who  listen  to  Moses,  will  not  need  a  message  from  Lazarus,  dead. 

Apparitions  from  the  invisible  world,  appeal  alone  to  sense  and /ear. 

If  the  Word  ai  God  does  not  convert,  no  evidence  will  do  it. 

Foolish  men  think,  any  other  method  better,  than  that  chosen  by  God. 

He  would  not  listen  to  Moses  on  earth,  will  not  listen  to  Abraham  now. 

Pride  of  heart,  requires  something  stronger  than  flames,  to  subdue  it. 

He  becomes  bold,  his  parched  tongue,  throws   "Kay"  into  Abraham's 

face, 
The  Prophets,  without  actually  hearing  them,  proudly  neglected. 
lie  has  become  so  infatuated,  he  will  not  receive  instruction  even  now. 
As  the  works  of  the  blessed  dead  follow  them.     Rev.  xiv.  13. 
So  ipjnorance,  self-will,  and  demand  of  signs,  follow  this  man. 
li"  one  went.     This  last  lowered  petition,  scarcely  seems  to  ask  at  all. 
He  presumes  such  an  extraordinary  call,  might  have  saved  his  soul. 
But  now  silently  concludes,  that  for  himself,  it  is  too  late. 
The   dead.      Practical    Atheism,    not    SadJuceelsm,    implied    in    these 

words. 
Tiic  five  deriding  mockcr.«,  would  have  scorned  an  apparition. 
Christianity's  evidences  dear  enough,  to  seekers  after  truth. 
God  will  bless  I!is  own  means,  but   frowns  on    Ills  foes.     Isa.  viii.  19. 

Deut.  sviii.  11-12. 


CHAP.  XVI.]  ON    ST.    LUKE.  1G7 

"  In  tlie  Scriptiu'es  there  is  light  enough  to  guide  him  who  lovelh  light : 

and  darkness   enough  to    confound  him    that   lovcth    darkness." 

(Pascal.) 
The  madness  of  men  after  spirit-rappings,  leads  to  open  infidelity  and 

hlasphemy. 
The  rich  man's  brethren  might  charge  Lazarus'  ghost,  with  slandering 

their  relative. 
The  dead,  may  frequently  he  thinking  more  of  the  living,  than  the  living 

of  the  dead. 
Repent.     In  hell,  the  necessity  of  repentance  admitted. 
He  thus  acknowledges  that  he  had  not  repented,  and  thereby  admits 

that  his  condemnation  is  just. 


81.  And  he  said  unto  him,  If  they  hear  not  Moses  and   the  prophets,  neither  will 
they  he  persuaded,  though  one  rose  from  the  dead. 

He  said.     He  does  not  deny  the  request,  but  says,  it  will  be  imavailing. 

The  sufficiency  of  Scripture,  is  here  most  clearly  taught. 

Fear  not.  Dives  said,  they  will  repent ;    Abraham  said,  they  will  not  be 

l)crsuadcd. 
Dives  said,  "  if  one  went  unto  them  from  the  dead." 
Abraham,  said  "though  one  rose,"   a  prophetic  glance  at  the  world's 

unbelief. 
The  glorious  Resurrection  of  the  Savioiu"  left  Pharisees  more  hardened  in 

their  unbelief. 
Greater  miracles  than  you  demand,  will  not  produce  the  results. 
Their  true  cause  of  impenitence,  not  want  of  truth. 
But  the  want  of  a  heart  to  believe  the  truth  they  had. 
Many  now  side  with  Dives,  after  the  express  testimony  of  the  Lord. 
Be  persuaded.     Roman  soldiers,  who  saw  Jesus  raised  from  the  dead, 

on   the   same   day  Idred  themselves   basely  to  slander  the  Lord. 

Matt,  xxviii.  11-15. 
The  risen  dead  could  tell  them  no  more  than  the  Bible  contains. 
The  weighty  final  declaration  is,  even  repentance  itself  not  sufficient. 
Rose.     The  Pharisees'  insatiable  desire  for  miracles  is  here  rebuked. 
Devils,  though  witnesses  of  stupendous  miracles,  are  devils  still. 
Miracles  cannot  force  affections  estranged  from  God. 
Miracles  may  make  men  wonder  but  will  not  make  men  believe. 
God  will  do  no  miracle  to  please  Atheists. 
A  real  Lazarus  did  rise,  and  instead  of  being  persuaded  they  immediatolj' 

conspired  to  murder  him  and  JesuSi     John  xii.  10. 


168  SUGGESTIVE    COMMENTARY  [CHAP.  XVI. 

Herod  still  a  Saclducee,  Pharisees  scoffed  on. 

A  phantom  from  the  realm  of  shadows  would  have  been  but  shadowy 

authority. 
Saul  did  not  repent  when  Samuel  came  preaching  from  the  dead. 
Faith  is  confirmed  only  by  the  proof  God  gives. 
The  risen  Christ  appeared  to  no  unbelievers.     Acts  x.  41. 
All  complaint  of  want  of  light  is  temptation  of  Satan. 
He  points  at  their  infidelity,  even  after  His  resurrection. 
This  i:)arable  a  constant  impressive  revelation  to  man. 
The  sufferings  of  every  Lazarus  point  us  to  eternal  consolation. 
There  is  no  gulf  between  earth  and  hell,  only  a  thin  veil. 
The  voice  of  warning  closes  and  leaves  its  echo  in  our  ear. 


avaa-rrj  takes  the  place  of  the  rich  roan's  nopevBrj,  as  the  soul  and  hody  differ  from 
the  spirit;  and  Treto-flijo'ovTat  takes  the  jSIace  of  iJ.(Tavori(Tovaiv.  Light  foot.  neiaBuja-ovTai., 
— '^Persuaded."  Faith,  a  laoral  act,  dependent  on  the  exercise  of  the  will  or  affections, 
as  well  as  the  understanding.  Where  there  is  a  settled  alienation  of  the  will  and 
affections  from  the  Truth,  no  impression  made  by  miracles  can  be  permanent,  John  xi. 
47  ;  xii.  10.  The  mere  wonder  of  a  miracle  could  not  produce  true  faith.  Hence  the 
appeal  to  the  affections  iu  our  Lord's  miracles.  W.  &  W.  This  Tiazarus  a  type  of  Christ : 
his  sores  tji)ify  blasphemies  ;  the  death  of  Dives,  the  downfall  of  the  Jewish  polity  ;  the 
request  of  Dives,  the  vain  desii-e  for  the  Messiah.  Vitringa.  Dives  and  his  brethren 
probably  Sadducecs.  Not  a  person  raised  from  the  dead,  but  an  apparition  (he  thinks) 
could  convince.  Macknight.  Parable  addi-essed  to  the  Pharisees.  Sherlock.  Not  the 
evil  effected,  but  the  good  left  undone,  condemned.  Oosterzee,  Campbell.  Keforence  to 
the  Sadduceeism  of  Annas  and  Caiaphas.  Wetstein;  denied  hy  Bengel.  Our  sufferings 
on  account  of  poverty  and  wealth,  great  enigma  of  Providence,  Deut.  xv.  7,  9 ;  Mai'k  xiv. 
7.  Oosterzee.  But  He  casts  the  light  of  eternity  on  the  darkness  of  time.  To  correct 
the  notion  that  wealth,  as  such,  excludes  from  heaven  ;  or  that  poverty,  as  such,  ensures 
heaven,  it  is  observed  by  the  Fathers,  tkat  the  beggar  Lazarus  is  carried  by  angels  into 
the  bosom  of  the  rich  man  Abraham,  who  made  God  his  friend,  by  a  right  use  of  this 
world.  Wordsworth.  Table-turning,  spirit-rappin-g,  all  such  legerdemain,  condemned  as 
vnin  efforts  to  pierce  the  secret  of  the  eterna  1  world.  Stisr.  Spirit  communications 
proposed  in  hell,  but  condemned  in  heaven.  L.H.V.D. 


CnAP.  XVII.]  ON    RT.    LUKE.  1G9 


CHAPTER    XVII. 

1.  THEN  said  he  unto  the  disciples,  It  is  impossible  but  tliat  offences  will  Oitic  ;  hit 
woe  unto  liixn,  through  whom  they  eume  1 

Impossible.     Offences  inevitable  as  the  world  and  men  are. 

Unavoidable,  but  their  authors  responsible. 

The  circumstances  of  the  case  do  not  admit  of  any  other  result. 

Sucli  is  the  perverseness  and  malignity  of  the  human  heart. 

But  God's  sovereign  wisdom  makes  the  wrath  of  man  to  praise  Him. 

Satan's  wiles  and  the  world's  rage  only  mature  the  purity  of  the  saints. 

Offences  may  be  expected  while  the  world  stands. 

Human  infirmities  explain  their  presence,  but  are  no  excuse. 

By  oven  these  God's  counsel  will  carry  on  the  good  work. 

Offences.    Gr.  stiunhling  Mocks.. 

"  Thou  shalt  not  put  a  stumbling  block  before  the  blind."     Lev.  xix.  14. 

Even  stumbling  blocks  become  instruments  of  the  Divine  purposes. 

By  civil  and  ecclesiastical  oppression,  false  zeal,  distortions  of  truth, 

God  sanctifies  His  children. 
Sinners,  the  instruments,  without  excuse  and  withoi;t  share  in  the  good. 
"  If  thy  hand  or  foot  offend  thee,"  or  "  cause  thee  to  stumble."     Matt. 

xviii.  8. 
Sinful  inclinations  or  false  reasonings  oft  fatal  to  the  unwary. 
Eli's  sons  made  the  offerings  of  the  Lord  to  be  abhorred.  1.  Sam.  ii.  17. 
"Woe.     The  woe  pronounced  is  : — 1,  tenible  ;  2,  just ;  3,  salutary. 
To  parents  who  lead  children  away  from  the  Cross. 
To  persecutors  who  discourage  souls  from  doing  their  duty. 
To  those  who  corrupt  the  minjls  and  hearts  of  youth. 
Ko  other  crime  equals  that  of  injuring  souls. 
It  refers  to  the  fiercest  persecutor,  like  Nero,  down  to  the  inconsistent 

believer. 
Christ  pronounces  the  severest  doom  on  those  who  betray  others  into  sin. 


17C  SUGGESTRTB  COMIIENTAEY  [cHAP,  XVU. 

£c77e.  The  connection  with  the  preceding  does  not  now  appear.  De  TTt-iie.  God's  words, 
like  His  works,  are  complete  in  themselves.  Our  Lord  often  addressed  himself  to  that 
which  was  passing  in  men's  minds,  and  not  to  words  uttered.  He  addressed  his  remarks 
to  their  thonghts,  thus  showing  that  to  Him  all  hearts  are  open,  and  from  Him  no 
secrets  are  hid. 

avevSeKTov.  Inadmissible.  W.  <t  W.  ;  cannot  he  aToided.  Tyndale  ;  pre-supposed. 
MicUter,  Larige  ;  it  is  not  othenvise  to  be  expected.  Stier.  avdyKr;,  It  must  needs  be. 
Major.  With  ovK,  &c.;  it  is  not  a  thing  unusual  to  happen.  Bengcl;  not  an  absolute, 
but  conditional  necessity.  Theophylact,  RDScmnullcr.  Among  the  divine  purposes, 
leaving  human  responsibility  perfect.  Calvin.  dvdyKi;,  not  refoixing  to  fate,  but  the 
connection  between  guUt  and  judgment.  Sticr. 

<TKa.vScLKa.  A  crooked  stick  on  which  the  bait  is  fastened,  which  the  animal  strikes 
against,  and  so  springs  the  trap.  Here  the  departing  of  the  Pharisees  in  disgust  or  a 
quarrelsome  temper.  Doddridge. 


2.  It  were  better  for  him  that  a  millstone  were  hanged  about  his  neck,  and  he  cast  into 
the  sea,  tlian  that  he  should  offend  one  oftlicse  little  ones. 

Better.     Better  lie  sLould  perish  before  lie  thus  si}is. 

An  iinspeakable  misery  to  be  op^Dressed  -with  the  burden  of  ojie's  own  sin. 

A  far  greater  to  draw  upon  one's  self  the  giiilt  of  another's  ruin. 

A  teacher  of  heresy  palliates  sin  and  ruins  souls. 

Millstone.     Gr.  nether  stone,   one  turned  by  an   ass  not  by  hand. 

Matt,  xviii.  6. 
Designates  a  very  large  stone.    Eev.  xviii.  21. 
His  neck.     To  increase  the  infamy  of  his  death. 

Cast  into  the  sea.    Common  punishment  among  Syrians  and  Romans. 
The  Syrians  rolled  a  criminal  in  lead  and  cast  him  into  the  sea. 
Sea.     Gr.  into  the  main  sea,  where  the  water  was  deep.     Matt,  xviii.  6. 
Offend.     Gr.  cause  to  offend,  be  a  stumbling  block. 
Believers  are  neither  safe  nor  perfect  while  in  this  state. 
<' Beware  lest  your  liberty  become  a  stumbling  block  to  the  weak." 

1.  Cor.  viii.  9. 
"  Giving  no  offence  neither  to  Jews  nor  to  Gentiles."     1.  Cor.  x.  32 ; 

Horn.  xiv.  13. 
Christ  crucified  is  a  stone  of  offence  to  many.    Rom.  ix.  33. 
Our  tmhallowed  temper  ofttimes  a  stumbling  block. 
•'If  meat  make  my  brother  to  offend,"  or  " prove  a  stumbling  block.' 

i.  Cor.  viii.  13. 
These.     Implying  that  little  children  were  then  in  their  midst. 
Iiittle  ones.     Disciples  of  Christ,  young  in  years  or  weak  in  faith. 
Esteemed  little  by  the  proud  ones  of  earth. 


CHAP.  XVII.]  ON    ST.    LUKE.  171 

They  arc,  liowevcr,  among  the  great  ones  in  the  Kingdom  of  Heaven. 
"I  will  turn  My  hand  ui^ou  the  little  ones,"  i.e.,  for  protection.     Zech. 
xiii.  7. 


XvcriTeXei — Auio  Tf  Ao?.  To  indoranifj-  for  expenses,  lienee,  impersonally  "  it  profits 
me."  naAAof  undcrstooil.  5('.  d-  II'.  The  act  committed  may,  apparently,  profit  or 
gratify  the  offender  while,  in  reality,  it  lienefits  alone  the  persecuted.  Better  for  him 
thu3  to  perish,  than  to  incur  the  woo!  Matt,  xviii.  6. 

\C9os  /ivAucbs.  Lachmann,  Tischendorf,  Al/ord,  Cod.  Sinai,  ftvKtK  oft/cbs.  Major, 
W.  d:  IF.,  Wordsworth.  Augustus  thus  punished  a  Macedonian  and  the  foiiowors  of 
Caius.  Custom  alluded  to  by  Aristop-haneg.  OdKacra-av — the  deep  main  sea,  opposed  to 
that  near  the  shoi-e.  HierarchUm  destined  to  jxirish  in  the  revolutions  of  nations,  Rev. 
iii.  1.  Lange.    "Little  ones."    Little,  because  they  take  offence  at  everything.  Sticr. 


8.  IT  Tal-e  heed  to  yourselves :  If  thy  brother  trespass  aoainst  thee,  rebuke  him  ;  and 
if  he  repent,  forgive  him. 

Take  heed.     Fly  from  these  stumbling  blocks,  if  it  be  possible. 
Separate  yourselves  from  the  Pharisees  and  the  wicked  world. 
Beware  that  you  talx  no  offence,  on  account  of  the  brethren. 
Beware  that  you  give  no  ofieuce  yourself  to  the  children  of  the  world,  or 

to  the  children  of  God. 
We  are  warned  not  to  be  dismayed  nor  discouraged. 
*'  Thou  shalt  not  hate  thy  brother  in  thine  heart."     Lev.  xix.  17. 
S-ebuke.     Love  begins  by  speaking  truth. 
We  must  not  only  a,void  giving  olTence,  but  endeavour  to  reform  those 

who  offend. 
*'  Thou  shalt  in  any  wise  rebuke  thy  neighbor."     Lev.  xix.  17. 
It  is  not  honest  to  say  behind  him  what  we  would  not  say  before  him. 
If.     It  does  not  imply  that  we  must  not  forgive  unless  he  repent. 
If  without  repentance  there  can  be  more  cordial  reconciliation. 
Repent.     To  meditate  revenge,  though  he  should  not  repent,  is  great 

guilt. 
iOi'give.     Forget  the  injury,  and  never  upbraid  him  with  it. 
Christians  are  to  be  as  anxious  to  j^itblisli  theivfurgivenrss  as  the  wicked 

their  revenge. 
Some  affirm  they  forgive  but  cannot  forget  an  injury. 
This  policy  of  earth  intends  taking  revenge  when  convenient. 


172  suGGESTma  cojoientary  [chap.  xvii. 

Christ  teaches  entire  and  complete  forgiveness  of  our  enemies. 
Seven-fold  vengeance  permitted  in  the  Old  Testament.     Gen.  iv.  23-24. 
Seven-fold  forgiveness  is  enjoined  in  the  New  Testament. 


TrpooVxere.  Guard  yonr  spirit.  Brown.  Govern  yonr  passions.  Doddridge,  aix-dprrf, 
literally  sin.  eis  ere,  omitted  by  nearly  all  the  ancient  authorities.  Alford;  omitted.  Cod, 
Sinai.    Be  willing  to  forgive.  Oosterzee.    Do  not  offend  others.  Bengel. 


-.  4.  And  if  he  trespass  against  thee  seven  times  in  a  dap,  and  seven  times  j;t  a  day  turn 
again  to  thee,  saying,  I  repent ;  thou  slialt  forgive  him. 

Seven  times.    Luke  viii.  2.     Seventy  times  seven.     Matt,  xviii.  22. 

Seven  is  a  number  signifying  perfection  or  completion. 

"  There  are  seven  abominations  in  his  heart,"  i.e.  he  is  fearfully  depraved. 

Prov.  xxvi.  25. 
Charity  and  true  mercy  rejoice  in  having  no  bounds. 
It  is  the  greatest  folly  to  refuse  mercy  while  we  om-selves  need  mercy. 
Those  needing  ivfinite  forgiveness  oiight  not  to  limit  theirs  to  their 

fellow  men. 
A  symbolized  expression  for  never-ending  forgiveness. 
Infinite  Love  in  its  fulness  and  strength  sweeps  away  all  bamers. 
Tiules  of  arithmetic  cannot  measure  a  mother's  love. 
Neither  should  a  sinner's  acts  of  forgiving  kindness  be  counted. 
Sanctified  love,  like  its  Author,  never  wearies  in  forgiving. 
A  forgiving  temper  alone  secures  peace  of  mind. 
Saying.     The  bare  acknowledgment  is  to  be  received. 
"  Charity  believeth  all  things."     1.  Cor.  xiii.  7. 

I  repent.    To  say  this  ingenuously  honors,  not  disgraces  the  penitent. 
Each  particular  sin  should  be  confessed  before  God. 
ITorgive.    Gr.  dismiss,  that  is,  remit  all  obligation  or  penalty. 


a^apnjtri)  for  a/iapTjj.  Tischendorf,  Oosterzee,  tVordswortii,  Alford.  Not  general 
Bins,  hut  those  committed  in  social  intercourse.  Oostcr-zec.  One  discriminates  between 
malicious  (TKavSaXa,  and  mere  inCrmitic-;,  a/iapria.  Olshauscn.  "Seven  times  in  a  day." 
Docs  not  imply  (Prov.  xxiv.  17)  that  a  just  man  niiy  fall  seven  times  into  sin.  Campbell. 

Taj  rjptt'pa?,  the  second  time  omitted.  Tischendorf,  Alford,  C.od.  Sinai.  FortTrio-i, 
Cod'.  SiiM  has  rrpbs  (xi.  so  Mill,  Alford;  omitted  by  Tischendorf. 


CHAP.  XVII.]  ON    ST.    LUKE.  173 

5.  And  the  aposlUs  said  wito  the  Lord,  Increase  our  faith. 

Lord.     This  word  implies  intense  earnestness  and  solemnity. 

They  hereby  recognize  the  Divine  Power  of  Jesus. 

Increase.     Gr.  add;  sacrifice   to   charity,   the   deceitful  sweetness  of 

revenge. 
Amazed  at  the  greatness  of  the  faith  required  for  this  forgivenosr. 
It  demands  a  depth  of  faith  no  created  will  can  exercise. 
They  felt  the  difficulty  of  avoiding  offence  and  of  forgiving  their,'  sc  per- 

fcctUj  and  so  divinely. 
Only  recorded  instance  of  their  asking  a  spiritual  gift  of  Christ. 
Chiist's  intercession  prevents  our  faith  from  utter  extinction. 
A  confession  that  their  hearts  were  in  the  hands  of  their  Master. 
They  ask  for  faith,  and  show  their  faith  by  asking. 
Implies  that  He  could  mould  them  according  to  His  will. 
Inspired  men  looking  to  a  Divine  Being  for  a  Divine  gift. 
The  prayer  poured  out  and  the  grace  implored  denote  the  Divinity  cl 

Christ. 
This  prayer  presupposes: — 1,  we  have  faith  already;  2,  but  too  little; 

3,  it  is  from  God  alone. 
Faith..     Which  surmounts  stumbling  blocks  and  freely  forgives  sins. 
Prayer  owes  its  birth  to  faith,  and  faith  its  increase  to  prayer. 
Even  the  AjDostles,  prime  ministers  of  state  in  Christ's  Kingdom,  confesb 

their  weakness. 
Contrast  with  presumption  and  arrogancy  of  the  Pope  in  proffcsting  to 

dispense  Divine  mercy  to  his  fellow  men. 
Meaning  of  this  prayer: — Let  the  discoveries  of  faith,  1,  be  more  clear; 

2,  its  desires  stronger ;  3,  its  foundations  firmer ;  4,  its  dedication 

more  entire ;  5,  its  delights  more  pleasing. 
Those  often  sadly  torn  by  envy  lovingly  unite  in  this  prayer. 
The  only  example  we  have  of  such  unanimity. 

Faith — 1,  needed  before  communion  ;  2,  required  at  communion ;  3,  ex- 
posed to  heavy  trials  after. 


Qi  oiroo-ToXot.  The  only  time  in  the  N.T.  distingnished  from  the  "  di8ci;i'!os,"  in 
addressing  their  Lord.  Stier,  Alford.  Thou  hast  taught  us  about  charity,  now  reach  na 
about  faith.  Wetstcin.  A  time  when  they  failed  to  work  a  miracle.  Hase.  But  tc  forgive 
a  deep  insult,  requires  a  fai*ih  bordering  on  that  of  miracles.  Augustine.  ^'Increase." 
Give  us  strongei  nsrmrancc,  Norton.  Add  faith  to  u?, — "appone  nobis  fidem."  Word-i' 
worth. 


174  SUGGESTIVE    COMJIENTARY  [cHAP.  XVII. 

6.  Jnd  the  Lord  said.  If  ye  had  faith  as  a  grain  of  mustard  seed,  ye  might  say  unto 
this  sycamine  tree.  Be  thou  plucked  up  by  the  root,  and  be  thou  planted  in  the  sea;  and 
it  should  obey  you. 

If.  The  Divine  -wonders  of  an  efficacious  faith  are  made  to  rest  upon  the 
exercise  of  a  childhke  trust. 

The  energies  of  the  soul  are  roused  to  action  by  the  Saviour's  word. 

Mustard.  Luke  xiii.  19.  Faith  appears  contemptible  to  the  eye  of  a 
carnal  world. 

Sycamine  tree.     Pointing  to  one  in  sight,  speaking  in  the  open  air. 

This  tree,  like  oiu-  oak,  was  wide-branched  and  deep-rooted. 

Plucked  up.     A  proverbial  saying  for  anything  very  difficult. 

It  is  a  greater  victory  to  root  out  self-love  from  the  heart  than  a  moun- 
tain tree  by  its  roots. 

"  AU  things  are  possible  to  him  that  believeth."     Mark  ix.  23. 

"  Though  I  have  faith  that  I  could  remove  mountains."     1.  Cor.  xiii.  2. 

Planted.  A  type  of  the  Divine  power  in  confirming  believers  amid  the 
tumultous  shiftings  of  this  world. 

Sea.     A  tjj>e  of  tumult,  danger,  gloom,  and  restless  change. 

Heav-eu,  one  of  rest — "  There  was  no  more  sea."     Eev.  xxi.  1. 

With  strong  faith  offences  fall  harmless  against  believers,  as  the  waves 
against  the  rock. 

Perfect  faith  resisting  a  world  in  arms  is  of  God. 

The  lack  of  faith  has  its  ground  in  self-reliance — "  imstable  as  water." 
Jas.  i.  IG. 

"  With  God  all  things  are  possible,"  He  is  the  source  of  faith.  Luke  i.  37, 


For  e'xeTE,  cxeTE.  Tischenrlorf,  Cod.  Sinai.  "Faith."  'Uliy  ask  increase  of  faith ? 
First,  use  wlint  you  have.  Wctstein.  o-uKaniVw.  Must  not  be  confounded  with  the 
<rvKOnop4a,  wliich  is  the  Egyptian  fig.  The  Sept.  rendering  is  a-vKafjuvot.  The  mulberry 
tree,  common  in  Palestine.  Bengcl,  Elsley,  Groti-its,  Covcrdalc,  Geneva,  Bheimish, 
Al/ord,  Wordsworth.  "  The  sea."  This  tree  was  actually  to  take  root  and  grow, 
standing  in  the  sea.  Sticr.    Tavrr;,  omitted.  Cod.  Sinai. 


7.  But  which  of  you,  having  a  servant  ploughing  or  feeding  cattle,  will  say  unto  him 
by  and  by,  when  he  is  come  from  the  field.  Go  and  sit  down  to  meat  7 

Servant.     Our  Lord  teaches,  with  us  belongs  duty,  with  God  comfort. 
Ploughing.     The  church  is  the  field,  and  is  to  be  laboriously  tilled. 
Feeding.     Gr.  shepherding  or  tending.    John  xxi.  16;  Acts  xx.  28; 
1.  Pet.  V.  2. 


CHAP.  r.VII.]  ON    ST.    LUKE.  175 

By  and  by.     Gr.  imviecUatehj,  go  directlj'  and  sit  down. 

Unwearied    continuance    through    the    wLole   day's    labor    righteously 

measured  out. 
Count  not  the  time  long  before  the  rest  comct.h. 

They  who,  in  faith  p.itiently  hold  fast  the  promises,  shall  aftenvards,  (tc. 
Go.     Gr.  come  in.     Luke  xii.  37  ;  Acts  xxiv.  7. 
Sit  down.     An  unexact  translation  ;  Gr.  recline. 
We  are  to  exi^ect  here  neither  re.  t  nor  caressfs  from  our  Master  until  our 

work  be  done. 
Perseverance  in  the  path  of  duty  alone  will  hear  the  joyful  "  Well  dotie.'" 

Matt.  XXV.  21. 


Je  marks  a  return  (o  llie  discourpe.  Even  if  you  have  this  faith,  do  uot  suppose  you 
are  entitled  to  any  rewaid  im  that  account.  SovAcv.  Slave.  Kuinoel,  Doddridge, 
Alexander,  TrotfiatVoi'Ta.  To  heid,  John  xxi.  evflc'ws.  To  be  taken  with  rropeAfiioi', 
come  directly  and  sit  do^^u.  W.  dj  W.  Tiaus^ated,  immediately,  15  other  jilaces  in  the 
N.T.  In  the  text,  it  is  ivrougly  joined  with  e'pet.  It  corresjionds  to  fxera  ravTa, 
Forthwith  sit  down  to  meat.  Bcngel,  Alford.  "  Go,"  &q.  Might  be,  "  Come  hither  and 
eat  with  me,  at  yeur  loid's  table,"  This  is  the  prerogative  of  tke  children,  not  of  the 
Bcrvants,  whUe  tliey,  remain  such,  Lu-ke  xvil.  10.  This  jiamble  spoken  on  another 
occasion.  Kuiiwel.  Checks  vanity  after  being  insti-ucted.  Euthymivs,  W.  d-  W.  Lovo 
must  bo  humble.  Stier.  Fears  of  future  trial.  Ohhauscn.  Necessity  of  patient 
endurance.  Oweii.    After  epei,  Cod.  Sinai,  supplies  airw. 


8.  And  will  not  rather  say  unto  him,  3Take  ready  wherewith  I  may  sup,  and  gird  thy- 
self, and  serve  me,  till  I  have  eaten  and  drunken  ;  and,  afterward  thou  Shalt  eat  and 
drink  ! 

Rather.     A  servant  should  not  refresh  himself  before  his  master. 

Make  ready.     This  directs  all  our  labors  to  God's  glory. 

Gird.     Girdle,  an  article  of  dress  worn  by  men  and  women  iu  the  East. 

Also  by  priest,  soldiers,  and  kings  in  their  military  capacity. 

Materials,  leather,  such  as  that  now  worn  by  the  Bedouins. 

Others,  silver,  fine  linen  embroidered  wath  silk,  silver,  or  gold  threaJ,  and 

frequently  studded  with  precious  stones. 
Fastened  with  golden  clasps,  or  tied  in  knots,  the  ends  hanging  down. 
In  times  of  mourning  girdles  of  sackcloth  were  worn.     Isa.  iii.  24. 
Villages  were  given  to  the  Persian  queens  for  a  supply  of  girdles. 
Inkliorns,  money,  and  sword  carried  in  the  girdle. 
Servo  ine.     Patient  endurance  in  our  lot  here  taught. 


176  suggkstive  commentary  [chap. 

Labor  of  the  longest  life  is  but  short  compared  -with  eternal  reward. 
We  are  bonnd  to  God,  but  not  lie  to  ms.    The  reward  is  of  love. 
Afterward.     Short  indeed  had  been  their  labour  at  the  plough. 
Slight  indeed  had  been  their  shepherding. 
The  rewards  of  a  prolonged  service  are  not  yet  to  be  claimed. 
Shalt  eat.     Happy  the  fidelity  admitted  to  the  heavenly  banquet. 


Trepiftotrajjtei'o?.  A  Costly  girdle,  worn  by  females,  named  in  Isa.  x^t^"  ixecfo-jroppvpos, 
Sept.  A  tonic  ■wrought  with  purple.  Smith.  Used  as  purses  among  the  orientals; 
hence  zonam  perdere,  to  lose  one's  purse.  Major.    Aiter  cToi'fi'woi'.  Cod.  Sinai.,  adds  ^ot. 


9.  Doth  he  thank  that  servant  because  he  did  the  things  that  were  commanded  him  t 
I  trow  not. 

Thank.     Our  all  should  be  spent  for  God,  since  He  has  given  us  all. 

God's  promises  have  made  Him  a  debtor,  to  his  own  honor. 

None  should  count  his  ploughman  as  if  he  were  no  better  than  the  field 

he  labors  in,  or  as  if  like  the  cattle,  to  be  fed  for  his  own  profit. 
The  Lord,  whose  we  are  by  creation,  does  not  thus  treat  His  servants. 
He  both  abundantly  thanks  and  rewards  them. 
Servant.     Luke  vii.  2.     Not  hired,  but  personal  property  by  birth  or 

purchase. 
All  the  thanhlng  must  be  on  om*  side,  and  all  the  giving  on  God's. 
Even  the  Apostles  themselves,  in  their  full  duties,  unprofitable  servants. 
The  rightful  relation  between  us  and  Him,  "  whose  we  are,  and  whom  we 

serve." 
I  trow  not.     Gr.  I  think  he  will  not.     From  the  Saxon,  true,  fuiUij'ul. 
It  is  not  enough  to  begin  well  the  work  of  eternity. 
No  rest  promised  until  wo  enter  upon  a  sinless  state  in  a  world  exempt 

from  sin. 


XapH'.  Luke  i.  50.  Oar  Lord  is  not  laying  do^vn  rules  for  oartljy  masters.  Stier 
eVeiVu)  and  ciuTu)  cauccllod.  Lachmann,  7'ischendor/,  Alford ;  onxMvi.  Cod,  Sinai,  ov 
SoKut,  cautollod.  Lachmann,  Tinchrndjjr/,  Alford;  retained.  Cod.,  Sijtai.,  yVordmrorth. 


CHAP.  X\T;I.]  on   ST.    LUKE.  177 

10.  So  likewise  ye,  when  ye  sliall  have  done  all  those  things  which  are  commanded  you, 
say,  We  are  unprofitable  servants  :  we  have  done  that  which  was  our  duty  to  do. 

Unprofitable.     Gr.  not  properly  useless,  but  7icedlcss  ;  ono  wlio  may 

be  dispensed  with. 
We  can  never  place  God  under  any  obligation  to  us. 
Worthless  ourselves,  God  must  ever  give  us  power  to  serve  Him. 
This  excludes  the  Pap?,l  delusion  of  meriiorioiisness. 
"  Though  I  preach,  I  have  nothing  to  glory  of."     1.  Cor.  ix.  16. 
True  servants  of  God,  never  think  they  have  done  enough. 
Always  grieve  they  have  done  so  little,  and  done  it  so  imperfectly. 
Vninofi.tahle — 1.  It  was  our  duty.     2.  Duty  was  done  by  God's  grace. 

3.  Always  imperfect. 
Although   doing   things   impossible,  except   to  faith,  yet  we  have   not 

benefited  God,  by  our  service. 
Human  pride  trusts  that  it  han  done  God  a  favor  by  doing  well. 
Our  worthlessness  contrasts,  with  what  Christ  will  say  at  the  end.    Matt. 

XXV.  21. 
Of  the  earth,  saints  are  the  salt;  of  the  world,  the  light.     Matt.  v.  13-14. 
And,  as  such,  are  vessels  of  honor  in  the  great  Master's  hand.  2.  Tim.  ii.  21. 
This  shows  the  true  gi'ound  of  inheriting  eternal  life. 
Death  is  the  wages  of  sin,  but  eternal  life,  the  gift  of  God. 
Our  Lord  gives  a  heavy  blow  to  self-righteousness. 
Each  one  secretly  llatl:ers  himself,  that  some  one  is  worse  than  he  is. 
Servants,  of  God,  retain  the  honored  title  of  holg  ones  in  His  presence. 

Eev.  vii.  3. 
Elsewhere  He  caUs  us  not  servants,  but  "  friends."     John  xv.  IS. 
Kot  to  serve  Him  would  be  failure  in  a  bounden  duty,  and  entail  a  woe. 

1.  Cor.  ix.  16. 
It  would  make  ourselves  a  shameful  stumbling  block. 
Duty.     Slaves  then  ovied  all  their  time  and  toil  to  their  master. 
They  had  nothing  and  did  nothing  their  master  did  not  claim. 
We  are,  and  ever  can  be,  only  vessels. 
Whatever  of  grace  is  in  us  must  be  firsi.  poured  in. 
He  must  give  us  p>oicer  to  labor,  and  existence  to  our  faith. 
Impatience  of  reward  springs  from  mistaken  views  of  our  relations. 
God's  claims  upon  us  are  infinite,  om-s  upon  Him  nothing! 
Conscience  ever  dashes  the  balance,  trying  to  prove  God  oiu:  debtor. 
"  By  the  grace  of  God  I  am  what  I  am."     1.  Cor.  xv.  10. 
Believer  having  no  confidence,  yet  has  comfort  in  his  obedience. 
Woe  to  him  whom  his  Lord  calls  unprofitahie  servant;  happy  he  who 
calls  liimself  so.  Bengel. 


17S  SUGGESTIVE    COJIMSINTARY  [CHAP.  XVlf. 

Hxp^wC.  Mean.  Rosenmuller,  Christ  speaks  concerning  external  works  after  the 
manner  of  men.  iutJier.  In  love,  perform  more  than  is  expressly  commanded;  senice 
not  insignificant  or  unworthy.  Neander.  It  does  not  signify  indolent  servants.  Stier. 
Those  of  -nhom  there  is  no  need,  or  whom  we  can  dispense  with.  Bengel.  Acts  xvii.  25, 
(u(J)fi'Ao|uei',  owe,  account  for,  to  be  under  obligation :  coronabit  gratiam  suam.  Augustine. 
Kon  est  beneficium  sod  ofSeium  facere  quod  debeas.  Seneca.  VitaTi  denique  culpam  non 
landcm  merui.  Hor.,  Wakefield. 


11.  IT  And  it  came  to  pass,  as  he  went  to  Jerusalem,  that  he  passed  through  the  midst 
of  Samaria  and  Galilee. 

It  came  to  pass.    The  raising  of  Lazarus  and  consequent  consultation 

belong  here.     JoLn  xi.  1-53. 
Jerusalem.     Luke  ii.  25.     History,    geography,   and   antiquity.     See 

Notes. 
Samaria.     Heb.  watch  height ;  city  founded,  e.g.  925,  by  Omri 
Scene  of  Elijah's  and  Elisha's  labors ;  residence  of  kings. 
Ahab  built  a  i^alace  of  ivory  here  ;  denounced  by  the  prophet.    Isa.  ix.  9. 
Since  besieged  by  SjTians,  captured  by  Shalmaneser,  b.c.  720. 
Eebuilt    by    Cuthitep,  taken  by  Alexander  the    Great,    destroyed    by 

Hyrcanus,  Gabinius  rebuilt,  called  Gahinia. 
Herod  the  Great  adorned  it ;  called  it  Sebaste,  Greek  name  of  his  patron, 

Augusta. 
Now  called  Sebastia  ;  one  splendid  column  remains. 
The  Samaritans  avoided  intercourse  with  Christ.     John  iv.  9. 
Still  in  mercy,  "  He  was  found  of  those  that  sought  Him  not."  Isa.  Ixv.  1. 
Galilee.     Luke  i.  26.     Galileans  avoided  Samaria,  going  to  the  feasts. 
Their  bigotry  especially  ferocious  during  these  annual  feasts. 
Our  Lord  with  His  disciples  took  the  shorter  route  through  Samaria. 
During  this  His  last  journey  in  mercy  He  remembers  these  Strangers. 


iytveno.  He  stayed  in  a  town  of  Ephraim  until  the  Passover  called  Hun  to 
Jerusalem.  jRobinion,  Oostcrzee.  Miracle  performed  on  leaving  Ephrafm.  Olshausen, 
OcrUich.  auToj.  He  for  Ilis  jmrt,  would  go  diiect.  il/fi/er.  iia  jxecrou.  On  the  frontier, 
lictwecn  Samaria  and  Galilee.  Confines  of  Samaria,  Atford,  Brown.  In  the  cxmfines. 
Bengel;  xuiiiii.  De  Wettc.  Last  journey  to  Jerusalem.  iSVu'r.  To  feast  of  Tabernacles. 
Stier.  To  foant  of  Tabernacles.  OUhavnen.  Out  of  its  ckronological  place.  liobiMoiu 
tLvrhv,  omitted.  Cud.  Sinai. 


CHAP.  XVn.]  ON    ST.    LUKE.  ^'^^ 

12.  And  as  he  entered  into  a  certain  village,  there  met  him  ten  men  that  were  lepers, 
which  stood  afar  off: 

Entered.     Our  Savionr  met  them  before  He  entered  the  village. 
By  law,  lepers  were  excluded  from  entcriug  towns.     Lev.  xiii.  46. 
A  type  of  the  unclean  ones  shut  out  from  the  city  of  our  God.  Ilev.  iii.  7. 
Villag-e.     In  the  East  a  collection  of  houses  with  walls. 
It  is  not  safe  to  dweU  apart  from  the  protection  of  neighbors. 

Since  the  theocracy  ceased  the  land  had  been  exposed  to  marauders. 

Ten  men.     Proves  the  wretched  half-iwssesscd  creatures  numerous. 

A  common  misery  had  drawn  them  together. 

A  divine  law :  The  leper  shall  dwell  alone,  i.e.  apart.     Lev.  xiii.   4G. 

Lepers  were   seen  by  the  author,  dwelling  quite  alone  in  Syria. 

In  the  border-land,  a  Samaritan  had  joined  their  forlorn  band. 

Their  miaeiy  had  broken  down  their  national  distinction. 

Lepers.      Luke  v.  12.      Leprosy,   an  outward  symbol  of    sin,   in   its 
deepest  malignity. 

It  tjTified  entire  separation  from  God,  spiritual  death.     Luke  iv.  27. 

Jews'  believed  it  the  punishment  of  some  particular  sin. 

Afar  ofiF.     Lev.  xiii.  45-46.     At  a  distance  from  the  healthy. 

Lcpiosy  of  sin  renders  us  unworthy  to  draw  near  to  God. 

Every  sin  cherished,  excomnmnicatcs  us  from  God. 

One  realizing  his  unworthiness,  begins  actually  to  draw  near  to  Ilim. 

Unwilling  to  bear  the  shame  of  sin,  we  have  yet  to  repeiit. 


Afn-poi  cifSpes.  The  Persian  lepers  anciently  were  forbidden  to  mingle  in  societj-. 
Herodotus.  '^  Afar  off."  Some  Rabbis  name  four  feet,  others  one  bundled  feet.  Z/i'jht- 
foot.  AVe  are  ignorant  of  sin,  if  unwilling  to  bear  our  shame.  Quesnel.  Condemned  by 
Clement  II,  in  the  Bull  Unigeniiiu  ,l7i3. 


13.  And  they  lifted  up  their  voices,  and  said,  Jesus,  Master,  have  mercy  on  us, 

Xiiftcd  up.     Leprosy  renders  the  voice  hoarse  and  feeble. 

The  gift  of  prayer,  is  the  beginning  of  conversion. 

The  more  inveterate  our  disease,  the  more  earncsthj  must  we  pray. 

Double  leprosy,  of  ignorance  and  love  of  sin,  demands  double  mercy. 

He  needs  a  Priest  lo  deliver,  and  a  Prophet  to  enlighten  him. 

If  satisfied  with  mere  forms,  we  do  not  ftel  our  spiritual  disease. 

Cry  of  ilistress,  1.  Universally  raised.     2.  Graciously  heard. 


180  SUGGESTIVE    COMMENTARY  [CHAP.  XVII. 

1.    Great  miseiy,  and  great  mercy.      2.    Great  ingratitude,  and  great 

thankfulness.     3.  Israel  blessed,  but  rejected  through  unbelief. 
Mercy.     Felt  misery,  a  quick  and  iirgent  teacher. 
Man's  misery,  and  Christ's  compassion,  suited  to  each  other. 
If  God  has  heard  thy  cry  for  mercy,  let  Him  hear  thy  Hallelujah. 


i-ni.tna.Tx,.    A  Tvord  peculiar  to  Lute,  instead  of  /cvpie,  of  Matt.  Major, 


14.  And  when  he  saw  them,  he  said  unto  them,  Go  show  yoia-selves  unto  the  pricstc. 
And  it  came  to  pass,  that,  as  they  went,  tliey  were  cleansed. 

Go  Shew.     Lev.  xiii.  2.     The  mysterious  way  He  chose  to  strengthen 

their  faith. 
This  direction  was  itself,  an  indirect  promise  of  cure. 
To  set  out  uncured,  demanded  no  small  degree  of  faith. 
Uncleansed,  a  test  of  faith,  cleansed,  of  obedience. 
"WTicn  ordered,  they  had  not  yet  been  cleansed. 
He  iDrescribes  no  medicines  or  washings. 

Physician,  in  wisdom  and  tenderness  varies  his  treatment.     Matt.  xi.  P. 
He  resists  strong  faith,  to  make  it  stronger  still.     Matt.  xv.  24. 
He  aids  weak  faith,  lest  He  "  quench  the  smoking  flax."     Matt.  xii.  20. 
He  softens  another's  heart,  by  first  giving  an  earthly  benefit. 
They  were  bidden  to  go  and  act,  as  though  they  were  cleansed. 
Their  journey  would  have  been  useless,  had  not  Christ's  words  proved  true. 
"  Go  thy  way,  thy  son  liveth,"  He  said  to  the  nobleman  of  Capemaiua. 

John  iv.  50. 
Elisha  to  Naaman,  "  Go,  wash  seven  times  in  Jordan." 
In  Luke  v.  20,  He  forgives  _^rst  and  heals  after. 
Here,  JIc  first  heals,  and  then  pardons. 
Those  who  expect  Christ's  favors,  must  follow  His  words. 
If  we  do  what  we  can,  God  will  do  what  we  cannot. 
Priests.     Luke  i.  5.    His  office  was  to  declare  cured,  not  to  cure. 
He  honors  God's  ordinances,  then  in  their  deep  degradation. 
Theif  going,  constrained  His  enemies  to  admit,  Christ  vindicated  the  law. 
"  Observe  diligently  and  do,  all  that  the  priests  shall  teach  you."     Den*"!. 

x-dv.  8. 
This  awakened  their  interest  in  the  Wondcr-Worker  of  Galilee. 
It  established  ijiconlrovertibly  the  fact  of  the  miracle. 


CHAP.  XVII.]  ON    ST.    LUKE.  181 

Thus  Latliing  in  Jordan  tested  the  faith  of  Naaman. 

They  went,  both  Jews  and  Samaritan,  towards  Jerusalem. 

The  Samaritan  obeying,  passed  by  Samaritanism  and  Judaism,  on  to 

Christ. 
If  they  had  indulged  in  doubts  they  woidd  have  died  lepers. 
"  If  any  man  will  do  Ilis  will,"  he  shall  receive  the  adoption  of  sons. 
Cleansed.     They  had  no  sooner  begun  their  journey  than  they  Vr-cro 

cleansed. 
However  small  the  effort  they  were  bound  to  return  and  give  thanks. 
Ingratitude  would  not  endure  the  slightest  labor  to  acknowledge  it. 
So  speedy  a  cure  the  reward  of  ready  obedience. 
He  heals  ten  with  a  single  icord  and  without  a  touch. 
Divine  meekness,  avoiding  ostentation,  heals  without  a  witnesi. 
Instead  of  enhancing  He  veils  the  splendor  of  the  miracle. 
Oft  the  miracles  of  God  are  "  the  hidings  of  His  power." 
Christ  saw  the  deep-seated  contempt  entertained  for  Him. 
If  we  obey  in  faith  the  buds  of  promise  will  open  into  fruit. 
The  narrative  is  set  before  us  as  the  report  of  an  eye-icitness. 
Faith  can  do  what  no  earthly  physician  can. 
He  may  have  designed  to  prove  the  ingratitude  of  the  Jews, 


7ropei)0cVTe?.  To  test  the  faith  of  one  rejecting  Jewish  lavr.  Lightfoot.  Onr  Lord 
heie  sinks,  as  it  were,  the  healing,  for  reasons  unknown  to  us.  A  marvellons  fact;  they 
had  faith  to  be  healed.  Tliey  had  not  faith  to  return  and  giva  thanks.  Stier.  "  Priesti." 
Eorae  sanctions  a  Christian  priesthood,  and  tells  her  followers  that  sinners  slrould  go  to 
the  priest.  Bossuet,  Decrees  of  Trent.  Sound  and  scriptural  adrice,  when  rightly 
understood,  for  Christ  is  the  only  priest.  There  are  no  priests  upon  earth,  for  a  priest 
implies  a  sacrifice.  Jews  went  to  Jerusalem,  and  Samaritan  to  Gerizim.  Wetslein, 
Owen.  All  to  Jerusalem.  Tertullian.  Uncertain.  Stier.  To  have  sent  the  Samaritan  to 
a  Jewish  priest,  would  have  secured  his  rejection.  Lightfoot.  He  thus  converted  the 
Samaritan's  prejudices.  Neandcr.  He  who  healed  him  would  open  the  temple  to  him. 
Roos.  The  Samaritan  did  go  to  Jerusalem,  and  returning,  met  Jesus.  Gerlach.  This 
healing,  a  prophetic  type  of  what  would  take  placii  under  Chi-ist's  reign.  Brown. 


15.  And  one  of  them,  when  he  saw  that  he  %i:as  healed,  turned  back,  and  toith  a  loud 
voice  glorified  God, 

Turned  back.    Forgetting  all  about  priests. 

In  the  fulness  of  a  grateful  heart  this  poor  Gentile  returned  thinking  to 
honor  his  Saviour. 


182  SUGGESTR^E    COMMENTARY  [CHAI'.  XVII. 

Naaman  returned  to  bring  thankful  blessing  to  the  man  of  God. 
Gratitude  for  blessings  acceptable  to  God,  because  so  rarely  rendered. 
All  were  healed  and  all  ought  to  have  presented  themselves  to  the  priests 

and  then  return. 
Not  hours  but  minutes  elapse  between  the  command  and  cure. 
Millions  lift  up  their  roit'cs  praying  for  benefits. 
But  are  dumb,  through  ingratitude,  when  they  once  receive  them. 
IiOud  voice.     As  he  had  been  loud  in  prayer  so  loud  in  jn-aiscs. 
A  grateful  heart  will  find  a  tuneful  tongue. 
Glorified.     His  gratitude  to  the  Author  of  his  cure  shows  itself  ia 

thanl;s. 
In  offering  Divine  homage  to  Christ  he  acknowledges  His  Diviniti/. 
"All  men   should    honor   the   Son  even  as  they  honor  the  Father." 

John  V.  23. 


v7r€OTpei//6.  Before  being  cleansed,  Oosterzee.  Before  be  bad  shown  himself  to  the 
priest.  Hence  it  appears  that  the  obligation  to  gratitude  to  God,  and,  in  like  manner,  to 
other  moral  virtues,  grounded  on  Love  and  Faith,  is  prior  and  superior  to  all  positive 
law.  Wordsuorth.  Eatber  let  us  say,  obedience  is  the  highest  proof  of  gratitude  to  God. 
No  action  ia  pleasing  to  tbe  Almighty  that  comes  into  His  preseace  charged  with  the 
neglect  of  some  other  duty.  When  G'jd  clearly  enjoins  some  act  to  be  performed,  men 
are  not  at  liberty  to  prefer  their  judgment  to  His,  and  to  substitute  a  deed  of  man's 
selection  for  one  that  is  of  God's  appointment.  A  faithful  compliance  with  the 
instruction  which,  for  our  guiilance,  God  has  given,  forms  the  foundation  of  all  lawful 
worfibip.  The  above  lesson  was  taught  of  old  symbolically  ;  the  lights  in  the  Sanctuaiy 
•were  to  be  trimmed  only  with  the  oil  which  bad  been  prepared  according  to  divine 
instruction.  The  grateful  man  was  a  Samaritan — that  is,  in  the  estimation  of  a  Jew, 
a  heathen,  therefore  bis  knowledge  of  God's  ways,  and  of  the  obedience  due  to  His 
commands,  was  inferior  to  that  which  the  ungi-ateful  nine  possessed,  for  they  were  Jews. 


IG.  And  fell  down  on  bis/dfc  at  his  feet,  giving  him  thanks:  and  hcu-asa  Samaritan. 

Fell  down.     Prostration  still  practised  in  the  East. 

The  guilt  that  coustantly  ^;()/Z((^'s  should  keep  us  in  the  dust. 

Anciently  j'hysicians  were  tlius  embraced  by  patients  cured. 

Greek  devotees  embraced  the  knees  of  gods  while  praying. 

They  supposed  mercy  had  its  dwelling  there. 

Thanks.     Many  who  profess  religion,  excelled  by  those  who  do  not. 

Our  Lord  remembers,  and  will  requite  the  grateful  heart. 

A  deep  sense  of  guilt,  the  only  secret  of  a  thankful  heart. 


CHAP.  XVII.]  ON    ST.    LUKE.  183 

The  root  of  Immility  alone,  bears  the  flower  of  thankfulness. 

Infinite  pardon,  demands  infinite  gratitude. 

We  remember  our  bodily  cures,  and  too  often  forget  the   healing  of 

our  souls. 
Samaritan.     An  alien  of  an  unmixed  heathen  stock.     Luke  ix.  52. 
A  stranger  by  birth,  to  the  covenant  of  the  promise. 
The  nine  unthankful  ones,  were  of  the  seed  of  Abraham. 


TToSas.  Medicorum  genua  tangontes.  Seneca.  "  Samaritan."  Our  Saviour  preached 
by  miracles  as  well  as  by  parables.  His  wonders  wera  not  mere  feats  displaying  super- 
natural power.  Alford. 


17.  And  Jesus  answering  said,  Were  there  not  ten  cleansed  }    but  xohere  are  the  nine  7 

Ten.     A  proof  of  Christ's  omniscience  and  Divinity. 

He  had  counted  ten,  and  knew  all  were  healed. 

He  that  numbers  the  stars,  numbers  our  mercies  too. 

They  are  still  bound,  and  hereafter  must  stand  before  their  Benefactor. 

His  love  asks  after  them  now,  waiting  to  win  them  back. 

He  will  one  day  as  their  judge,  put  the  fearful  question, — Whebe  ? 

He  knew  before  He  healed  them,  they  would  not  return. 

For  the  honor  of  God  and  the  good  of  men,  He  desires  our  thankfulness. 

Grace  is  not  lessened  to  us,  because  others  share  it. 

He  might  justly  have  revoked  their  cure. 

Where  are  the  nine  ?     Gr.  But  the  nine,  cohere  are  they  ?     1.  Wliero 

were  they  once  /     2.    Where  are  they  now  I     3.  Where  will  they  bo 

hereafter  ? 
Not  ignorant  of    their  locality,   but   He   would  prove   their  piety    or 

ingratitude. 
"  God  called  unto  Adam,  and  said  unto  him,  Where  art  thou  ?"    Gen.  iii.  9. 
Ingratitude,  the  beginning  of  all  heathenism.     Eom.  i.  21. 
David  prayed,  he  might  not  "  forget  the  Lord's  benefits."     Psa.  ciii.  2. 
It  was  the  root  of  much  of  the  apostasy  in  Israel.     Deut.  xxxii.  G. 
"  Their  goodness  is  as  the  morning  cloud,  and  the  early  dew."  Hos.  vi.  4. 
These  nine  represent  rebellious  Israel. 
"He  slew  them,  and  they  returned  and  inquired  after  the  Lord."     Psa. 

Ixxviii.  34. 
"They  remembered  not  His  hand,  when  He  delivered  them."      Psa. 

Ixxviii.  42. 


184  SUGGESTH^    COMMENTARY  [CHAP.  XTII. 

But  sins  in  Gospel  neglecters,  are  greater^  and  need  deeper  repentance. 

We  open  not  om-  mouths,  till  He  opens  His  hand. 

But  supplying  our  wants,  closes  our  hearts,  and  silences  our  tongues. 

"  Bless  the  Lord,  0  my  soul,  and  forget  not  all  His  henefits."     Psa.  ciii.  2. 

We  hide  mercies  under  a  bushel,  and  set  our  wants  upon  a  hill. 

The  Lord  is  not  concerned  about  the  honor  from  men. 

But  obedience  to  God,  is  paramount  to  sacrifice.     1  Sam.  xv.  22. 

AfHictions  sanctified,  lead  men  to  cry  mightily  for  mercy.      Heb.  xii.  11. 

Gratitude  is  the  turning  back  of  the  heart. 

This  stranger  received  benefit,  from  chance  JeUoiL-ship,  with  Israelites. 

His  ignorance  of  the  true  worship,  might  have  excused  him. 

Heathen  honored  Jesus,  more  generally  than  Israel. 


ol  Bexa.  Were  not  the  ten  cleansed?  but  the  ?iine,  where  are  they?  Wordsxcorth. 
Formerly  one  mh'acle  animated  a  hundred  tonfnies,  now  the  ten  cleansed,  extorted  not 
a  word  of  praise.  The  disi^osition  of  the  crowd  had  changed  toward  Him.  Stier.  First 
Been  at  Nazareth,  Matt.  siii.  56.  Robinson. 


18.  Tlicre  are  not  found,  that  returned  to  give  glory  to  God,  save  tllis  stranger. 

Returned.     Refusing  thanks  to  God,  dries  up  the  Fountain  of  mercies. 

The  Jewish  peoj^le  would  not  return  from  their  wanderings. 

Thus  Naaman  returned,  and  offered  a  princely  gift  to  his  benefactor. 

Christ  was  pleased  with  the  leper's  seeming  disobedience. 

"Obedience  better  than  sacrifice,"  a  lesson  Saul  never  learned.      1  Sam. 

XV.  22. 
Stranger.     An  alien  of  another  and  purely  heathen  stock.    Luke  is. 
Now  "  a  follow  citizen," — "an  Israelite  indeed."     John  i.  47. 
This  "  stran';;er  to  the  covenant  of  promise  "  believed  in  the  Ecdecmer. 
His  faith  surpassed  that  of  the  nine,  who  were  probably  Jews. 
The  centurion's  faith  put  to  shame  the  children  of  Abraham.      Matt. 

viii.  10. 
Ingratitude  has  deprived  the  Church  of  many  blessings. 
Hczckiah,  on  his  recovering,  rendered  thanks  to  God.     Isa.  xxxviii,  20. 
David  also  ;  "  I  love  the  Lord,  becauso  He  has  heard  my  voice."     Psa. 

cxvi.  1. 


CHAP.  XVU.]  ON  ST.  LUKE.  185 

akkoyevy)';.  It  occurs  nowhere  else.  One  of  another  nation.  Our  Saviour  clearly 
teaches  that  the  Samaritans  were  only  Gentiles.  akXoeOvrj^.  Josephus.  They  were 
an  unmixed  Gentile  race.  Trench,  Alford.  Their  religion  -was  mixed.  It  does  not 
appear  that  the  Samai-itan  healed,  was  going  to  Mount  Gerizim.  They  claimed,  in  our 
Lord's  time,  to  be  descended  from  the  patriarchs.  Lightfoot. 

56fai/,  to  ascribe  to  God  His  true  character,  John  ix.  24 ;  Acta  xii.  23.  fidfacroi'  irou 
TO  oi-ona.  Manifest  Thyself  according  to  that  which  Thou  art,  John  xii.  28.  IVchstcr'g 
Syntax. 


19.  And  he  said  unto  him.  Arise,  go  thy  way  :  thy  faith  hath  made  thee  whole. 

Arise.      Tlie    deeper    Lis  penitence,  the  liiglaer  Christ  lifts  him  up. 

Eph.  iii.  19. 
Christ  rewards  even  thanks  with  new  favors. 
Faith.,  cleansed  the  nine  also,  but  they  were  without  gratitude. 
It  introduces  Christ  into  the  soul,  and  with  Him,  the  fullness  of  God. 
Whole.     In  a  higher  sense  than  the  mere  cleansing  of  leprosy. 
Faith  of  the  nine  reached  the  body,  of  this  body  and  soul. 
This  acceptance  by  Chiist,  secured  his  salvation. 


(reVcoKe.  The  act  of  Christ  which  we  term  acceptance  is  fully  represented  hern. 
Acceptance  depends  on  our  part  not  so  much  mion  a  creed  as  upon  our  faith ;  not  so 
much  upon  belief  about  Christ,  as  in  a  i)ersonad  application,  and  consequent  relation  to 
Him.  W.  &  W. 


20.  fl  Aiid  when  he  was  demanded  of  the  Pharisees,  when  the  kingdom  of  God  should 
come,  he  answered  them  and  said.  The  kingdom  of  God  cometh  not  with  observation : 

Demanded.     Gr.  questioning.     They  had  no  good  end  in  view. 

As  usual,  their  object  was  to  entangle,  in  order  to  accuse  Him. 

Light  had  come,  but  they  had  not  an  eye  to  behold  it. 

These  men  knew  not  for  what  they  asked. 

The  Pharisees  would  know  the  time  of  His  coming. 

They  expected  the  Kingdom  foretold  by  Daniel  to  appear.     Dan.  ii.  44. 

Kingdom.     The  Jews  then  universally  expected  the  Messiah. 

They  knew  that  cm-  Saviour  laid  claim  to  be  the  promised  Shiloh. 

They  would  have  another  salvation  than  that  from  sin,  through  faith. 

Miracles  and  testimonies  prove  their  time  of  visitation,  nearly  ended. 

"With  closed  eyes,  they  murmuringly  ask,  "  Will  it  be  soon  ?" 


186  SUGGESTIVE    COMMENTARY  [ciIAP.  XVII. 

The  universal  expectation  of  the  Jews,  came  into  conflict  with  Jesus. 

Their  sensual  eye  looked  out  for  great  tilings. 

Power  of  this  kingdom  seen  in  penetrating  the  heart. 

It  is  no  visihle  church,  though  it  ever  builds  up  many. 

It  has  no  geographical  where,  and  cannot  be  marked  on  the  map. 

It  is  "  righteousness,  peace,  and  joy  in  the  Holy  Ghost."     Eom.  xiv.  17. 

Should  come.    Pharisees  might  have  known  Christ  taught  his  disciples 

so  to  pray. 
It  began  in  the  manger  at  Bethlehem. 
None  but  the  angels  and  she23herds  knew  it.     Luke  ii.  9. 
It,  appeared  in  the  temple,  and  Simeon  and  Anna  alone,  recognised  its 

King. 
'Jliirty  years  after,  a  few  fishermen  and  pixblicans  read  it. 
But  the  kingdom  will  come  "  as  a  thief  in  the  night."     Matt.  xxiv.  44. 
Answered.    ^Yhcn  asked,  if  few  are  saved?   He  answered,  "  Strive  ye." 
If  John  would  ever  die  ?  He  answered,  "  Follow  Me."     John  xxi.  22. 
Shall  the  kingdom  of  heaven  come  ?    He  answered,  "  Look  within." 
His  love  was  never  embittered ;  His  patience  never  exhausted. 
He  annihilates  their  viaterialistie  views  of  a  splendid  manifestation. 
Their  kingdom  was  to  be  reared  iirith  observation. 
Cometh..     In  my  own  person  and  manifestation. 
It  shall  be  announced  by  true  witnesses  after  Me. 
Observation.     Or,  Anticipation. 
Those  seeking  it  in  the   pomp  of  this  world,  run  the   risk  of  never 

finding  it. 
It  would  be  marked,  but  thcij  would  not  see  it. 
It  foretells  their  false  security  and  infidelity. 
It  is  established  upon  the  ruins  of  all,  in  which  carnal  men  glory. 
When  it  comes,  there  will  be  no  difference  of  opinion,  whether  it  has 

come  or  not. 
It  cometh  not  with  legal  works,  or  ecclesiastical  display. 
The  changes  in  earthly  kingdoms,  marked  by  great  show. 
A  monarch  visiting  his  territories,  rouses  half  the  nation. 
Many  are  curious  concerning  times  and  revolutions. 
But  have  no  pleasure  in  securing  an  interest  in  Christ's  kingdom.. 
The  history  of  the  Incarnate  One,  a  striking  proof  of  this  text. 


«Vfpwn)Ocii.    In  dcriBion.  EuthymUis,  Andrews.     Their  superficial  views,  anJ  self- 
coaiplaccnt  ij.Tiorancc.  Olshauacn.     wapaTripi/o-ews.    "  Observation,"  parade.  Doddridge, 


CHAP.  XVII.]  ON    ST.    LUKE.  187 

Campbell:  attention.  Marsh;  splendor.  Euthymiiis.  So  that  it  may  be  kno'wn.  Eisner. 
Eoyai  splendor  and  triumph.  Elslcy.  As  to  external  features.  Luther.  Not  Vith 
watching.  StlcT,  Jirotcn.    The  evidence  complete  and  overwhcliuing.  Norton. 


21,  Neither  shall  they  say,  Lo  here  I    or,  lo  there  1  for,  behold,  the  kingdom  of  God  is 
within  you. 

Neither  shall  they  say.     Gr.  Not  even  shall  men  saij. 

So  opculy  and  suddenly,  will  it  break  upon  the  world. 

XiO  here  !  Many  look  to  missionaries,  schools,  and  ministers,  to  con- 
vert the  world. 

Its  Master,  cradled  in  a  manger,  came  not  with  observation. 

Paul,  bound  like  his  own  King,  represents  the  church. 

Peter  in  Babylon,  instead  of  Jerusalem,  illustrates  it. 

John,  in  the  isle  of  Patmos,  unfolds  its  nature. 

Constantine  patronized  the  Church,  but  it  was  a  false,  "  Lo  here  I  " 

The  Reformation  sang  for  a  while,  "  God  is  with  us." 

A  thousand  sects  have  ^iroudly  cried,  "  God  is  with  ?(s." 

But  these  pretensions  disproved,  by  a  thousand  inJJrmities. 

Within  you.  The  elements  of  this  kingdom,  found  alone  in  the 
heart. 

Empire  of  Satan,  there  destroyed,  and  Christ's  throne  re-established. 

They  will  miss  finding  it,  who  neglect  Christ's  marks. 

This  lungdom  "  without  form  or  comeliness,"  to  the  natural  eye.  Isa. 
liii.  2. 

Its  glory  the  "hidden  life  of  Christ  in  God."    Col.  iii.  3. 

"  There  standeth  one  among  you,  whom  ye  know  not."     John  i.  26. 


'ISou,  "  Lo." — A  warning  here  to  all  expositors  of  prophecy,  who  are  ever  crying,  Lo 
here!  and  Lo  there!  whenever  a  revolution  breaks  out.  Alford.  "Kingdom." — Jewish 
nation.  Campbell.  ixeao^  vni>v.- — John  i.  26.  eVrbs.  Among.  Beza,  Fleck,  Bortteman : 
already  among  you.  Oosterzee.  The  Pharisees,  being  bitter  enemies,  might  have  taught 
the  translators,  that  it  certainly  was  not  in  their  hearts,  John.  i.  26;  sii.  35.  The  King- 
dom of  God  was  begun.among  them.  "Among  you"  includes,  of  course,  the  deeper  and 
personal  one  within  each  of  you,  but  they  are  not  convertible  terms.  Alford.  Kef  erring 
to  the  presence  of  Jesus  Himself,  the  King.  We  are  not  to  be  too  curious  and  inquisitive 
about  the  future  of  Messiah's  Kingdom,  bnt  to  recognise  it  as  present  and  a  fact.  IJ'.  d-  W. 
Both  among,  but  unseen  by  you.  Grotius,  Bengel,  De  Wette,  Stier,  Lange.  An  ethical 
condition  within  us.  Schleusner.  A  modern,  not  Biblical  idea.  Meyer.  ChiUasm  overlooks 
the  spirit  for  the  body ;  spiritualism,  the  body  for  the  si^irit.  Oosterzee.  Christ's  advent. 
Be:a.  Spiritual,  not  external.  Lutlier,  Erasmus,  Calvin.  Campbell,  Olshausen,  Brown. 
The  second  iSov  omitted.  Tischendorf,  Alford,  Cod.  Sinai, 


188  SUGGESTIVE    COMMENTARY  [CHAP.  XVII. 

22.  And  he  said  unto  the  disciples,  Tlie  days  will  come,  when  ye  ehall  desire  to  see  one 
of  the  days  of  the  Son  of  man,  and  ye  shall  not  see  it. 

Said.     This  discourse  takes  a  prophetic  character. 

Begins  with  His  own  age  and  extends  to  the  end  of  the  world. 

Days  will  come.     In  the  midst  of  calamities,  you  will  look  for  a 

Deliverer, 
You  spend  time  in  questioning,  while  the  day  of  grace  is  passing. 
Ye   shall.     Discij^les  and  Pharisees,  shall  wish  back,  the  days  of  tho 

Son  of  man. 
Desire  to  see.     Men  will  rise,  pretending  to  be  able  to  deliver  you. 
One  of  the  day^.     Sabbath  days,  sacrament  days,  praying  days. 
Days  when  the  angel  comes  down  to  stir  the  waters.     John  v,  4. 
"When  the  Son  of  man  rides  forth,  with  His  bow  and  crown.    Eev.  vi.  2. 
He  counsels  them  to  pre^jare  for  seasons  of  spiritual  gloom. 
Highest  knowledge  avails  only  those  improving  the  same. 
Son  of  man.    Luke  v.  24,     See  Notes. 

Not  see  it.     Time  will  have  passed,  while  ye  are  inquiring  after  it. 
Teachers  will  be  silenced,  and  solemn  assemblies  scattered. 
Saints  will  be  exiled,  imiorisoned,  or  on  the  cross. 
Men  do  not  know  the  worth  of  mercies,  xxntU  they  want  them. 


e-iTL6viJ.rjcreT€.  The  Paraclete,  Bengel;  the  coming.  Oosterzee.  "■Days,"  of  the 
Pharisees  recognizing,  in  their  future  misery,  the  Messiahship  of  Jesus,  too  late.  Stier. 
The  general  blessedness  of  the  Messiah's  reign.  Alford,  Meyer.  They  shall  desire  to 
liave  Him  for  one  day  only  in  their  midst  again.  Neander.  The  misery  of  the  uncon- 
verted, at  the  time  of  the  Saviour's  second  advent.  Stella.  The  state  of  the  apostles  after 
the  ascension ;  the  fasting,  when  the  Bridegroom  is  taken,  Eyle.  One  day  of  the  Master's 
presence.  Brown. 


2.3.  And  they  shall  say  to  you,  See  here  ;  or,  see  there  :  go  not  after  thoia,  nor  follow 
them. 

See  here.     The  world,  ever  full  of  false  prophets,  and  daring  leaders. 
Oracles  of  truth  alone,  with  tho  Eternal  Spirit,  can  pierce  their  masks. 
False  church  never  bears  the  marks,  of  a  true  spouse  of  Ctu-ist. 
*'  Art  thou  not  that  Egyptian,  who  before  these  days  ?  "     Acts  xxi.  38. 
The  Jews  have  ever  been  too  willing,  to  be  deceived  by  impostors. 
Their  persistent  rejection  of  the  Ecdeemcr  for  1800  years,  is  a  standing 
fuliilmcut  of  Prophecy.     Luke  xiii.  35. 


CUAP.  XVII.]  ON    ST.   LUKE,  189 

Go  not.     Go  not  from  duty,  to  chase  every  idle,  boastful  rumor. 

A  v?arning  to  those,  expounding  unfulfilled  pro^jhccy.     Matt.  xxiv.  23. 

In  great  calamities,  impostors  try  to  seduce  bad  and  good  alike. 


'ISoii  uiSe.  False  Chi'ists  arose :  Baxchochabas  in  the  reign  of  Adrian  ;  in  i?A.  Moses 
Cretensis;  520.  Dunaan  ;  529.  Julian;  571.  Mohammed  ;  721,  A  Syrian  Impostor;  1137. 
In  France  ;  1138.  A  Persian  ;  1157.  At  Corduba,  in  Spain  ;  1167.  In  the  kingdom  of  Fez  ; 
1168.  An  Arabian  ;  1170;  One  arose  near  the  Euphrates  ;  1174.  A  Persian  magician ;  1176. 
Aknusser,  a  Moravian.  Virgae  mebtions  one  in  1160  ;  Alroi,  a  Persian,  1199;  h,opliU3  in 
Spain,  1497  ;  Lemlem  in  Austria,  1500  ;  Pfefferkom,  of  Cologne,  1509  ;  Jlalcho  in  Spain, 
1534  ;  One  arose  in  the  East  Indies,  1615  ;  One  arose  in  Holland,  of  the  lino  of  Nathan, 
1G24  ;  The  illustrious  Sabatai  Sevi,  1666  ;  They  believed  that  a  ship  arriycd  in  the  North, 
with  sails  and  cordage  of  silk,  and  the  maruiers  speaking  only  Hebrew.  The  motto  flying 
from  the  mast  was  "  The  Twelve  Tribes  of  Israel  ;  "  Mochiah,  of  Germany.  Jortin,  vol. 
ii.  302.     ri  cancelled  by  Tischendorf.    Retained,  Lachmann, 

SiwfijTf.    "Follow." — To  pursue  vigorously,  as  one  in  hunting.  Slier 


24.  For  as  the  lightninri,  that  lightencth  out  of  the  oiie  part  under  heaven,  shineth 
unto  the  other  part  under  heaven  ;  to  shall  also  the  So7i  of  man  be  in  his  day. 

X.igh.tning'.     1.  Its  majestic  glory.     2.  Its  purifj-ing  effects. 

3.  Its  clear  manifestation.     4.  Its  sudden  appearance. 

The  kingdom  has  its  visible,  and  external  side  too. 

"With  no  human  pomp,  but  He  shall  come  as  at  Mount  Sinai. 

♦'  The  lightning  cometh  out  of  the  east,"  &c.     Matt.  xxiv.  27. 

Our  Lord  points  out  by  this,  the  very  march  of  the  Eoman  army. 

Pompey  came  from  the  valley  of  Jordan,  up  to  Jerusalem. 

Their  natural  coui'se  from  Eome,  would  have  been  from  west  to  east. 

In  the  invasion  of  Judea,  the  Koman  army  was  not  secret  or  slow. 

But  open,  sudden,  tremendous,  and  overspreading. 

Lightning  in  its  course  and  descending  woes,  not  to  be  arrested. 

Implies  also  the  illuminating  of  the  human  mind,  by  truth. 

Trophies  of  Christ's  victories,  on  the  nuns  of  Satan's  kingdom. 

The  cross  triumphal,  where  the  Eoman  eagles  failed. 

Signs  of  the  kingdom  are,  1.  Not  so  palpable.   2.  Not  so  doubtful.   3.  Not 

so  limited,  as  vain  men  believe. 
His  day.     The  day  of  His  manifestation. 
Christianity  did  not  llouiish  until  the  Jewish  dispensation  had  pa.=5eed 

ftway. 

32 


190  SUGGESTIVE    COMMENTARY  [cHAP.  XVII. 

aarpairri.  One  speaks  of  the  illuminating  lightning.  The  world  purifyicg  stonn 
of  the  spirit  of  John,  in  his  power  of  light  and  love.  Lange.  Eoman  army.  WUithij^ 
The  unexpected  vengeance.  Xir;/i t/oo^  Last  judgment,  ic  CJerc.  ^' Lighteneth."  That 
flashes  over  the  whole  heaven.  Norton ;  that  flashes  so  suddenly  that  it  cannot  ba 
pointed  out.  Foote ;  as  iinlooked  for.  Sumner. 

vtt'  ovpavov.  Not  the  whole  earth.  iJcTijreZ  ;  from  land  to  land.  Grotius;  the  lowei 
world.  Erasmus.  Our  Lord  blends  distinctive  epochs  into  one.  Stier.  His  second 
coming  in  person.  Sroiv7i.  Efiusion  of  the  Spirit.  Beza.  koI  omitted.  Tischendorf, 
Alford,  Cod.  Sinai. 


But  first  must  he  suffer  many  things,  and  be  rejected  of  this  generation, 

First.     Ambition's  imi:)atieuce  checked,  by  placing  the  cross  before  the 

crown. 
Contrast   depth  of  His  humiliaticn,  -with  height  of  His  glory.     Matt. 

xxiv.  36. 
He  departs  as  a  criminal,  despised,  He  returns  as  a  Prince  triumphant. 
"Last  of  all  he  sent  unto  them  his  son,  saying,"  &c. 
The  builders  rejected  the  stone,  "elect,  precious."     1  Pet.  ii.  6. 
The  Jews  at  His  crucifixion,  cried,  "His  blood  be  onus,"  &c.     Matt. 

xsvii.  25. 
This  act  filled  i;p  their  cup.     That  blood  rests  on  them  still, 
"The  wrath  of  God  has  come  upon  them  to  the  uttermost."     1  Thess. 

ii.  16. 
Suffer.     The  cross,  the  foimdation  of  every  true  creed  and  hope. 
Humblest  believer  endures  the  cross,  befoi-e  he  weai's  the  crown. 
Rejected.    The  Jews  killed  both  the  Lord  Jesus  and  their  own  prophets. 

1  Thess.  ii.  15. 

28.  And  as  it  was  in  the  days  of  Noe,  so  shall  it  be  also  in  the  days  of  tire  Son  of  man. 

As  it  was.     Eesembling   the  days  and  doom  of  the  antedikivians — 

universality  and  depravity. 
As  the  old  world  rejected  Noah,  and  Sodom  rejected  Lot,  so  the  Jews 

rejected  Jesus,  and  felt  secure  on  the  brink  of  ruin. 
The  days.     Image  of  those  of  the  Son  of  man. 
1.  A  terrible  sentence  pronounced.     2.  Long  respite  granted  and  careless 

security.     3.  A  righteous  retribution  exercised.     4.  A  refuge  opened. 
The  hour  of  death  and  of  judgment  imcertain. 
I'carful  judgments,  preceded  by  feast  days  of  security. 
"  The  whole  earth  was  filled  with  violence,"  distinctly  warned  of  cominc 

ruin. 


CHAP,  XVII.]  ON    ST.    LUKE.  191 

Woe.     Hcb.  rest.     The  second  fonudcr  of  the  human  race. 

Walked  with  God.     Born,  a.m.,  1056.     Tenth  from  Adam. 

Son  of  Lamech.     Grandson  of  Metliuselah. 

Lived  COO  years  before  the  dehige,  350  after. 

Died  two  years  before  Abraham  was  born,  aged  950  years.     Gen.  ix.  29. 

A  just  man  and  a  preacher  of  righteousness.    Ezek.  xiv.  1-1;  1  Pet.  iii.  19. 

120  years  building  the  ark,  and  warning  men  of  their  danger. 

So  sliall.     When  Noah  entered  the  ark,  the  world  perished. 

When  Lot  left  Sodom,  the  cities  of  the  jjlain  sank. 

Flood  and  flame  found  them  rushing  after  vanity. 

When  Jesus  was  crucified,  vengeance  came  on  the  Jews. 

The  longer  judgments  delayed.,  the  worse  the  wicked  become. 

This  solemn  warning,  ever  preached  to  the  Jews  at  Jerusalem. 

The  Dead  Sea  is  visible  fkom  the  Mount  of  Olives  1 

A  monument  of  human  guilt  and  divine  justice. 

The  history  of  the  past,  a  prophecy  of  the  hidden  future. 


27.  Theij  did  cat,  they  drank,  they  married  wives,  they  vere  given  in  marriage,  until 
the  day  that  A'oe  entered  into  the  ark,  and  the  flood  came,  and  destroyed  thetn  all. 

Eat,  drank.     A  perfect  immersion  in  temporal  concerns. 

An  entire  ignoring  of  iJl  that  is  spiritual  and  divine. 

Sensuality,  the  fundamental  sin,  of  the  antediluvians. 

They  counted  upon  the  perpetuity  of  their  flourishing  state. 

Noe,  and  Lot,  endorsed  as  true  historical  characters. 

Ark.     The  ark  was  three  stories,  450  feet  long,  75  broad,  4.5  high. 

Seven  of  each  kind  of  clean  beasts,  and  birds,  and  two  of  the  unclean. 

Animals,  birds,  miraculously  led,  by  pairs,  into  it. 

Noah  and  wife,  three  sons  and  their  wives,  eight  persons  saved. 

It  rose  on  the  waters  for  five  months. 

Flood  came.     After  the  old  world  had  heard  Noah  preach  120  years, 

they  were  still  surprised  at  the  coming  of  the  deluge. 
Men  now  do  not  differ  from  them,  in  their  selfish  stupidity. 
Worldlings  aet  as  if  life  were  given  for  one  purpose,  that  of  pleasure. 
The  coming  of  the  Sou  of  man,  as  unexpected  as  the  flood.  Gen.  vii.  21. 

It  took  place  a.m.  1G56. 
After  Noah  and  family  entered,  there  was  a  pause  of  seven  days.     Gen. 

vii.  10. 
"  The  door  was  shut."     Gen.  vii.  10.     Another  door  will  be  shut.     Luko 

xiii.  25. 
The  long-suffering  of  God  had  come  to  an  end. 


192  SUGGESTIVE    COlIilEN-TAKY  [CHAP.  XVII 

Mercy's  ann  became  wearied,  ringing  the  bell  of  warning. 

For  forty  days  the  rain  descended.     The  waters  rose  for  five  months. 

The  highest  mountains  were  covered  and  all  flesh  died. 

Traditions  of  the  flood  among  the  Chaldeans,  Phoenicians,    Hindoos, 

Chinese,  Japanese,  Scythians,  Celts,  Mexicans,  and  Peruvians. 
The  ark  rested  on  Ararat,  a  mountain  about  16,257  feet  above  the  sea. 
Their  ruin  was  their  wordliness,  this  their  wickedness. 
Theu"  unpreparedness  held  up  as  a  warning. 


28  LVceu-ise  also  as  it  wag  ir.  ii,e  days  of  Lot;  they  did  eat,  they  drank,  they  bought, 
they  sold,  they  planted,  Lhey  buildcd  ; 

Xiike"\!7iss.   The  generality  of  men  live  as  though  the  world  to  come  waa 

a  fable. 
National  judgments,  types  of  individual  punishments. 
The  day  of  our  death  hidden,  that  we  may  ever  live  in  preparation, 
^Ye  know  the  signs  of  old  age,  but  not  the  day  of  death. 
So  we  know  not  the  time  of  the  end  of  the  world,  but  signs  of  its  ai)proacb. 
Careless  life  of  worldling!,  repeats  itself  from  age  to  age. 
Days  of  Lot.     Lot,  the  son  of  Haran,  nephew  of  Abraham. 
Herdsmen  quarrelled  with  Abraham's,  and  separated. 
In  an  evil  hour,  he  pitched  his  tent  towards  Sodom.     Gen.  xiii.  12. 
Eight  years  after,  taken  prisoner  by  Chedorlacmer.     Gen.  xiv.  12. 
Sitting  at  the  gate  implies  he  was  a  magistrate. 
Visited  and  warned  by  the  angels,  he  left  the  city. 
His  sons-in-law  refused  to  escape,  and  perished. 
Not  ten  righteous  persons  were  found  in  Sodom.     Gen.  xviii.  32. 
Lot  and  liis  daughters  escaped  to  Zoar,  spared  for  his  sake. 
Moabites  and  Amorites,  incestuous  descendants  of  Lot. 
Sodomites  vexed  his  righteous  soul  from  day  to  day.     2.  Pet.  ii.  8. 
They  are  standing  prophecies,  of  the  futiire  of  all  impenitents. 
Our  Lord  endorses  the  inspiration  of  the  Pentateuch.     Luke  x.  12. 
Bought,  sold.     Childi-en  of  earth,  with  supreme  devotion  still  cling 

to  earth. 
As  their  fathers,  so  are  they,  carried  to  judgment  from  age  to  age. 
Their  t'hildrcn,  with  the  sai-ae  avidity,  pursue  the  same  vanities. 
The  wharf,  market,  counting  room,  bar,  and  workshop,  are  crowded  from 

generation  to  generation. 
They  bought  everything,  except  the  Pearl  of  great  price.     Matt.  xiii.  40 ; 

Prov,  xxiii.  23. 
Buying  and  selling  intimates  a  Idgli  culture  in  the  days  of  Lot. 


CHA-P.  XVII.]  ON    ST.    LUKE.  193 

Planted.    Under  the  curse,  not  iu  the  house  of  tlic  Lord.     Psa.  xcii.  13. 
Builded.     They  fgrgot  that  they  had  no  abiding  city. 
They  erected  all  kinds  of  palaces,  but  neglected  one  eternal,  Luke  xvi.  9. 
Lilte  Nineveh,  praying,  fasting,  repenting,  they  had  been  saved. 
"  "When  they  say,  Peace  and  safety ;  sudden  destruction  cometh."  1  Thess. 
V.  3. 

29.  But  the  same  day  that  Lot  went  out  of  Sodom  ii  rained  fire  and 'brimstone  frcm 
heaven,  and  destroyed  them  all. 

Same  day.     The  sensual  are  dreadfully  surprised  by  death. 

The  stujjidity  of  the  carnal  heart  is  deep  and  fearful. 

Judgments  will  not  linger,  nor  their  damnation  slumber.     2  Pet.  ii.  3. 

Went  out.     He  forsook  all,  rather  than  incur  the  wrath  of  God. 

We  peril  everlasting  joy  while  procrastinating  a  moment. 

Sodom.     Luke  x.  12.     Piuin  of  Pompeii,  Lisbon  and  Lima,  nol  foretold 

by  prophecy. 
Angel,  by  prophecy,  connects  Sodom's  guilt  with  Sodom's  doom< 
This  gives  a  key  to  the  cause  of  the  ruin  of  other  cities. 
Rained.     God  took  care  of  those  who  feared  Him. 
The  wicked  surjjrised  by  a  ruin  they  did  not  fear. 
Fire.     A  constant  symbol  of  Jehovah.     Luke  iii.  16. 
By  it  He  answered  sacrifices,  showing  His  acceptance.     Gen.  xv.  17; 

Judges  xiii.  19. 
Christ's  second  coming  will  be  in  flaming  fire.     2  Thess.  i.  8. 
The  earth  is  to  be  destroyed  by  fire.     2  Pet.  iii.  7. 
Brimstone.     Heh.  resin;  Or.  suljihin:    Found  near  the  Dead  Sea. 
God  has  many  arrows  in  His  quiver,  for  His  war  with  rebels. 
All  the  elements  of  nature  unite  in  the  conflict  of  their  Creator. 


"Sodom."  The  natural  change  of  a  bituminous  soil  into  a  marsh,  and  then  a 
stagnant  pool.  Miehaelis.  He  did  not  seem  to  know  that  the  "Dead  Sea  marsh  "  was  a 
lake,  clear  as  crystal,  with  pebbly  beach,  1500  feet  deep,  e^pefe.  From  Heb.,  resinous) 
electric  fluid  condensed.  W.  d  W.  TrCp,  0ecoi'.— Divine  fii-e.  Places  struck  with  lightning, 
called  Dcia,  and  were  sacred.  Euthymius. 


SO.  Even  thus  shall  it  he  in  the  day  when  the  Son  of  man  is  revealed. 
Even  thus.     No  random  words;  His  eye  foresaw  a  burning  world. 
Men  encourage  themselves  in  neglect,  by  vain  thoughts  of  mercy. 
Divine  justice  seen  in  examples,  chosen  by  the  Judge  himself. 
Not  peace  and  safety,  but  sudden  destruction  cometh.     1  Thess.  v.  8. 


194  SUGGESTIVE    COMMENTARY  [CHAP.  XVII. 

For  Kara  TaCro,  read  Kara,  ra  airra.  Tischendorf,  Alford,  CoJ,.  Sinai,  ij/xe'po. — Vulg. 
hora.  Eefers  to  the  thief  in  the  nigbt.  X»e  Wette.  Sudden,  breaking.  OUhausen.  Otir 
Lord's  second  coming.  Brown.    Mark  xiii.  26. 


31.  In  that  day,  he  which  shall  be  itpon  the  housetop,  and  his  stufi  in  the  house,  let  him 
not  come  down  to  take  it  away :  and  he  that  is  in  the  field,  let  him  likewise  not  return 
back. 

In  that  day.     The  period  of  the  destruction  of  Jerusalem. 

It  is  our  duty  to  meditate  on  prophecy. 

But  the  event  alone  will  unfold  its  right  meaning  and  application. 

Housetop.     Flat  roofs  result  from  the  stone  arches,  of  which  houses 

are  built. 
No  timber  for  beams  is  found  in  Palestine. 

Flat  surface  used  for  drying  com,  figs,  raisins,  and  for  hanging  up  linen. 
They  were  used  for  reception,  devotion,  and  sleep. 
Booths  were  erected  on  the  housetops.     Neh.  viii.  16. 
People  publicly  walk  on  the  housetop.     Isa.  xv.  3  ;  Jer.  xlviii.  38. 
The  floors  are  plastered  with  mortar,  ashes,  and  tar.     Luke  v.  19. 
Pharisaic  Moslems  seen  hourly,  prostrating  on  the  housetops. 
Ruins  of  Jerusalem.     Luke  xxi.  5,  20.     See  Notes. 
Stuff.     Let  us  leave  that  to  perish,  for  it  must  i^erish. 
There  is  nothing  in  this  world  worth  the  hazard  of  eternal  life. 
Come  down.     By  miracle,  their  lives  may  be  saved,  but  not  their 

property. 
"  Save  yourselves  from  this  untoward  generation."     Acts  ii.  40. 
Not  return.     A  lingering  reluctance  to  part  with  present  treasures. 
Remember  her  who  did  turn  back.     Gen.  xix.  26. 
They  were  not  to  return  home,  but  to  fly  to  the  mountains. 
Those  flying /rojft  Jerusalem,  must  not  retm-n  thither. 


dKrurj,    Matt.  xsiv.  17,  was  not  yot  spoken.  Oosterzee.    Flight  to  the  Saviour.  Meyer, 


82.  Remember  LoVs  wife. 

Remember.     Gen.  xix.  26.    Memory,  a  faculty  of  the  mind,  which 

makcB  past  events  present. 
lutcmpcrance,  indolence,  and  sin,  obscm'c  but  cannot  quench  it. 


CHAP.  XVII.]  ON    ST.    LUKE.  195 

Eemember  her  look  of  disobedience,  and  her  fearful  doom. 

In  dying,  the  entire  life  seems  to  jjass  before  the  mind. 

Like  an  old  coin  in  the  fire,  memory  regains  its  brightness.  Liike  xvi.  25. 

Remember  her  privileges,  her  sin,  and  her  punishment. 

XiOt's  wife.      A  warning  to  unbelievers.     1.  Graciously   warned.     2. 

Mercifully  spared.    3.  Wilfully  disobedient.    4.  Miserably  perishing. 
She  seems  to  have  been  arrested  in  a  slandinr/  posture. 
Disobej'cd  the  divine  injunction,  angels  laid  upon  her. 
That  silent  monument  on  the  plains  of    Sodom,  still,  thi-ough  God'a 

word,  preaches  to  an  impenitent  world. 
Lot's  wife,  from  a  godly  family,  went  far  in  religious  /o?-)«. 
She  must  have  gone  far  in  religious  professions. 
The  wife   of  a  religious  man,  and  connected  by  marriage   to   faithful 

Abraham. 
She  fled  with  Lot  from  Sodom,  by  the  command  of  God. 
But  she  left  her  heart,  with  her  treasures,  in  the  burning  city. 
Thus  many  now  follow  their  friends  to  the  Lord's  table. 
They  use  the  language  of  Canaan,  but  leave  their  hearts  behind. 
A  religion  of  convenience,  will  never  save  the  soul. 


IturqfioveveTe ,  The  power  of  inemorj'.  An  auctioneer  of  Kome,  after  selling  tha 
furniture  of  a  large  house,  on  the  following  day,  gave  a  complete  catalogue  of  all  the 
articles,  prices,  and  purchasers.  QtiinliUan.  Scaligcr  could  repeat  a  hundred  verses 
after  reading  them  but  once.  "  Wife."  Actual  pillar  of  mineral  salt.  Josephus,  Grotius, 
Beza,  Bengel.  One  of  natural  formation,  80  feet,  ntUl  there.  Lynch's  Dead  Sea.  She 
turned  to  get  some  article  of  furniture,  sank  in  the  marsh,  and  was  suffocated  by 
sulphurous  smoke.  Lc  Clcrc,  RosenmuUer,  Kuinocl.  Her  punishment  temporal,  tnt  her 
60ul  saved.  Luther.    1  Cor.  v.  5. 


SS.  Whosoever  shall  seek  to  iiivclda  life  shall  lose  It ;    and  whosoever  shall  lose  his 
life  shall  preserve  it. 

Seek  to    save.— Read,  shall  have  sought.     Christian  discipleship  oft 

puts  life  in  peril. 
Christ  calls  us  to  crucify  our  lusts,  not  sacrifice  our  lives. 
He  does  call  us  to  sacrifice  the  lesser  to  the  greater  good. 
Life.     Natural  life  of  the  body  is  first  referred  to. 
Secured  as  the  highest  good,  for  its  own  sake. 
They  do  best  for  themselves,  who  trust  in  God. 


196  SUGGKSTI\Ti:    COJniENTAEY  [CHAP,  XVll. 

IjOse.     B.ea.d,  shall  have  lost.     He  caunot  23erpetuate  it  on  earth.    Heb. 

ix.  27. 
Eefusing  to  look  higher  one  forfeits  heaven.  , 

XiOse  his  life.     For  the  sake  of  the  Gospel,  ia  My  service. 
Shall  lose  his  natural  life,  in  the  lowest  sense. 
Preserve.     Bead,  quicken.     Save  it  in  the  highest  conceivable  sense. 


^TjT^cTT).  Wlio  shall  have  souffht,  i.e.  during  his  life,  shall  lose  it  then.  Whoever 
shall  seek  to  save  his  life  by  remaining  in  Jerusalem  shall  lose  it.  Those  Tvho  risk  it  by 
flight  shall  save  it.  Grotius.  Apostates  shall  perish,  but  martyrs  shall  finJ  life.  Major. 
oTToXeVet.  Not  lose,  but  destroy.  The  true  antithesis  to  save.  fiooYonjcrei.  Gr. — To 
bring  forth  alive.  Alexander.    For  aierai,  read  TrepiTToiija'acrSai..  Tischendorf,  Alford. 


34.  Hell  you,  in  that  night  there  shall  be  two  men  in  one  hed  ;  the  one  shall  he  taken, 
the  other  shall  be  left. 

I  tell  you.     These  examples  selected  from  very  humble  life. 
Two  laboring  in  the  field,  the  other  two,  slaves  grinding  at  the  miU. 
They  are  samples  of  the  future  heirs  of  glory. 

"  God  has  chosen  the  poor  of  this  world,  rich  in  faith."     Jas.  ii.  5. 
One  bed.     In  the  East,  single  beds  were  used  by  the  upper  classes  only. 
Hence  He  alludes  to  the  humblest  members  of  society. 
Taken.     Sets  forth  even  the  division  of  families  in  that  day. 
Myriads  were  seized  by  the  Romans  for  bondage  or  execution. 
"  The  sword  devours  the  one,  as  well  as  another."    2  Sam.  xi.  25. 
"  The  Lord  knoweth  them  that  are  His."  2  Tim.  ii.  19. 
Sovereign  gi-ace  discriminates  between  "the  precious  and  the    vile." 

Jer.  XV.  19. 
Thus  "  the  wheat  and  tares  "  can  gi'ow  together  no  longer. 
Those  who  labored  and  communed  together,  will  be  parted. 
Left.     An  awful  separation,  when  Christ  comes  again. 
It  will  matter  not  how  persons  have  lived  and  loved  together. 
Every  bond  of  union  unknown  to  the  Gospel,  will  be  for  ever  broken. 
The  only  chain  binding  the  unconverted,  will  be  remorse. 


yvKTL.  Calamity  describing  Messiah's  advent.  Orotius,  Bosenmullcr ;  judgment. 
Bloomfield.  Job  ix.  4.  kAiVtjs.  Banquet  couch.  Markland,  Kuinoel;  Bedchamber. 
Owen.  Discriminating  between  the  righteous  and  the  wicked.  Horsley.  The  sudden, 
extensive,  and  signal  distinctiim  of  the  time.  Major,  Wakcfeld.  Men  have  a  Donatist 
tendency,  verily  essaying  to  form  a  perfectly  pure  church  on  earth.  Separation  antici- 
ratcB  the  judgment.  Stier.  Kealized  at  the  destruction  of  Jerusfllem.  Brown.  Not  oar 
circumHtiiiices,  but  our  boarls,  will  determine  our  fuluro  condition.  Wordiworlh.  ¥oi 
otU,  rcftd  tis.  licngcl,  Tischendorf,  Alford,  Wordsworth. 


CHAP.  XVII.]  ON    ST.    LUKE.  197 

85.  Two  women  shall  be  grinding  together  ;  the  one  shall  he  t<iken,  and  the  other  left. 

Grinding-.     The  mortar  used  previously  to  the  mill.     Num.  xi.  8. 

Two  circular  stoues,  about  two  feet  in  diameter,  and  six  inches  thick. 

Tlie  nethcr-milhione.  was  fixed  to  the  floor. 

The  upper  had  an  upright  stick  with  a  handle. 

Each  family  owned  a  mill.     There  were  no  public  millers,  or  bakers. 

A  millstone  could  not  be  taken  for  a  "  pledge  on  a  debt."      Dcut.  xxiv.  6. 

Noise  of  "the  grinding  being  silent,"  an  emblem  of   dcsolalion.      Jer. 

XXV.  10. 
Commonly  turned  by  two  female  slaves,  or  by  captives  taken  in  war. 
In  warm  climates,  grain  is  still  dailij  ground  and  baked. 
Their  songs  exceedingly  harsh,  while  driving  the  mill. 
"  The  first-born  of  Pharaoh,  to  the  maid  servant  behind  the  mill."    Ex. 

xi.  5. 
"In   the  dust,   0  virgin  daughter  of  Babylon,  and  grind  meal."     Isa. 

xlvii.  1-2. 
Softening  of  these  notes  for  nervous  ones,  sign  of  old  age.     Ecc.  xii.  4, 
Taken.     Or  "  caug'ht  up  to  meet  the  Lord  in  the  air."     1  Thess.  iv.  17. 
Left,     i.e.,  The  wicked,  to  incur  their  tremendous  sentence. 


For  i\  Ilia,  rend  jiita.  Tuehendorff  Alford,  &o. 


36.  Two  men  shall  he  in  the  field  ;  the  one  shall  be  talcen,  and  the  other  left. 


This  verse  is  omitted  in  most  of  the  ancient  authorities.  Prohably  it  has  been 
brought  into  the  text  of  some  MSS.  from  the  margin,  -where  it  had  been  written  as  a 
parallel  from  Matt.  xxiv.  40.  Griesbach,  Lachmann,  Tischendorf,  Tregellcs,  Alford, 
Wordsworth;  omitted.  Cod.  Si7iai. 


37.  And  they  answered  and  said  unto  him,  Where,  Lord  ?    And  he  said  unto  them, 
Wheresoever  the  body  is,  thither  will  tlie  eagles  be  gathered  together. 

Where  ?     Shall  this  happen  in  the  Holy  Land  ? 
Wheresoever,  the  wicked  are,  God's  judgments  will  find  them. 
Wheresoever  final  iinbclief  ia,  there  the  ven()eance  of  God  fastens. 
"Thine  hand  shall  find  out  all  thine  enemies."     Psa.  xxi.  8. 


198  SUGGESTIVE   COjIMENTAEY  [cnAP.  XVII. 

"  Though  thou  set  thy  nest  among  the   stars,   yet  ■will  I  bring  thee 

down,"  &c.     Obad.  verse  4. 
Body.     Fundamental  principles  in  God's  judgments  remain  the  same. 
Corruption  grown  to  maturity,  draws  down  punishment. 
The  eagles  are  made  for  finding  out  the  carcass. 
Dead  forms  in  religion,  crj-ing  sins  of  a  nation,  compel  angels  of  Judgment 

to  come. 
Eagles.     "Where  the  slain  are,  there  is  she."     Job  xxxix.  30. 
He  alludes  also  to  the  ensign  of  the  Eoman  armies. 
Eagles  were  characterized  by  their  swiftness  of  flight. 
Their  strength  of  wing,  their  lofty  nests,  and  moulting. 
The  training  of  then-  young,  and  "  renewing  their  youth."     Psa.  ciii.  5. 
"  She  dwelleth  in  the  rock  and  in  the  strong  place." 
"  The  Lord  shall  bring  a  nation  against  thee  from  afar,  as  the  eaglo 

flieth."     Deut.  xxviii.  49. 
"Waiting  on  the  Lord,  we  mount  up  with  wings  as  eagles."     Isa.  xl.  31. 
Where  a  mass  of  incurable  moral  corruption   is,  there   the  ministers 

of  Divine  vengeance  are  seen  to  alight. 
Gathered.    A  mysterious  instinct,  defying  hiiman  investigation. 
It  gathers  birds  even  from  beyond  the  sea. 
Instinct  differs  from  intellect,  by  its  unerrin;]  certainty. 
Besults  uniform,  and  work  perfect,  yet  uninstructed. 


■nov.  Disciples,  terrified,  may  have  thought  the  heathen  Tvorlcl  the  theatre  of  events. 
Olshamcn.  crwjua.  "Wherever  my  Body  is,  there,  if  you  are  Eagles  of  the  Gospel,  you 
■will  be  gathered  together."  Ambrose,  Tltcophijlact  in  Wordsworth,  a-uifxa.  Jerusalem. 
Lightfoot,  De  Wctte,  Major;  spiritually  dead.  Meyer.  Jewish  nation,  offensive  as  a 
carcass  (o-wfxa).  JJoos.  Those  who  die  to  themselves.  Grating.  First,  Jenisalem; 
secondly  in  its  final  fulfilment, — over  the  whole  world; — for  that  is  the  TTTui/xa  now,  and 
the  aeroi,  the  angels  of  vengeance.  Alford.  Jews  gathered  at  Jerusalem,  during  last 
Passover.  Bengcl.  Wheresoever  sinners  dwell,  there  shall  my  vengeance  overtake  them. 
Horsley.    koX  admitted  before  aeroi.  Tischcndorf,  Oosterzee. 

olacToC.  The  Roman  armies.  The  expression  is  proverbial;  intimaling  that  the 
disine  judgments  will  fall  on  those  who  are  ripe  for  them,  as  surely  as  the  eaglo  or 
Tulture  hastens  to  the  carcass,  when  the  spirit  has  left  it.  W.  ct  W.  '^Eiigles,"  applied 
to  vultures.  Pliny  ;  saints.  Chrysostom,  Jerome,  Luther,  Calvin,  Beza,  Cocceius,  Pearce, 
Wordsworth  ;  llomau  annics,  with  eagles  for  ensigns.  Hammond,  Lightfoot,  Doddridge, 
J)e  Welte,  Major,  Davidson,  Slier;  false  prophets.  Aretius,  Montaniis;  mankind. 
Stella,  MaUlonatus  :  Christ's  rapid  return.  Heyne ;  angels  of  vengeance.  Hoffmann, 
Alford;  gifts  of  the  spirit.  Grotijw;  inevitabloness  of  the  event.  La/ijc.  Roman  ensigns 
were,  the  eagle,  cross,  wolf,  horse,  and  boar.  Tlio  eagle  was  made  of  brass,  with 
expanded  wings.  The  cross  was  placed  under  the  eagle  by  Constantine.  The  eagle 
also  ensign  of  I'ersia.  Smith,  Kitto. 


CHAP.  XVm.]  ON    ST.    LUKE,  199 


CHAPTEE    XVIII. 

1.  AND  he  spake  a  parable  unto  them  to  this  end,  that  men,  ought  aUcays  to  pray,  and 
nut  to  faint ; 

Spake.  To  all  His  disciples ;  refers  more  especially  to  times  of  per- 
secution. 

In  churcli  history,  to  the  hirth  pangs  of  the  new  creation. 

Parable.    Luke  iv.  23;  v.  33.    Simili'ude.    Tyndale. 

To  this  eYid.     Author  His  own  interpreter,  the  key  hangs  at  the  door. 

IVIen.     Is  not  in  the  oiiginal.     It  is  addressed  to  the  disciples. 

Ought.  He  refers,  not  so  much  to  the  duty,  as  to  the  importunity  of 
prayer. 

It  is  far  more  easy  to  begin  the  habit,  than  to  continue  it. 

The  temptation  to  quit  it,  is  Satan  undermining  om-  citadel. 

This  very  statement  demands  our  gratitude. 

Always.     No  exaggeration.    The  constant  desire  of  the  soul  after  God. 

The  knee  cannot  always  be  bent,  but  the  heart  can  bow. 

The  habitual  spirit  of  supplication,  not  the  act,  is  enjoined. 

The  needle  may  be  withdrawn,  but  its  attraction  continues. 

It  will  be.  quiet,  until  it  tremblingly  points  to  its  faithful  star. 

Prayer  should  season  all  our  words,  thoughts  and  deeds.     Col.  iv.  6. 

Ceasing  to  love,  is  ceasing  to  pray. 

The  coldness  of  love,  is  the  silence  of  the  heart. 

Whatever  chord  is  struck,  let  it  ever  be  in  harmony  with  God. 

Morning,  noon,  and  evening,  we  should  be  offering  a  continual  sacrifice. 

The  tempter  is  never  weary  in  assaulting  us. 

Let  us  never  weary  in  resisting  him. 

Pray.  Prayer,  Luke  i.  10.  1.  Thanksgiving  for  the  past.  2.  Confession 
for  the  present.     3.  Supplication  for  the  futm-e. 

Pray.     Presupposes  a  struggle. 

The  duty  of  praying  always,  but  saying  little,  a  gospel  jDaradox. 

It  requires  littlt  of  the  tongue,  but  much  of  the  heart. 

A  cross  patiently  endured,  or  an  act  of  charity  is  real  praj-er. 

The  ancient  heathen  never  started  on  a  journey  without  prayer. 

Their  monuments,  quarriesj  and  pyi-amids  still  bear  prayers  to  gods. 


200  SUGGESTH'E    COMMENTAE'S  [CUAP.  XVIII. 

The  wicked  onglit  to  pray.     "  Pray  God  "  said  Peter  to  tlie  sorcerer. 

Acts  Tiii.  22. 
The  best  support  in  trouble,  "  -wlien  my  soul  fainted,"  &c.     Jonah  ii.  7. 
'  I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of  the  Lord." 

Psa.  xxvii.  13. 
"  "Will  the  hj'pocrite  always  call  upon  God  ?  "     Job  xxvii.  10. 
"  Te  shall  find  me  when  ye  search  for  me  with  all  your  heart."     Jer. 

sxix.  13. 
It  supposes  that  all  God's  people,  are  praying  jDcopIe. 
Prayer  is  to  be  continued  until  it  ascends  into  everlasting  praise. 
Paint.     The  hiiman  heart  wearies,  when  it  hath  not  quick  success. 
Importunity  sways  men  when  nothing  else  will. 
Persevering  prayer,  the  token  and  pulse  of   spiritual  life,  it  teaches, 

1.  The  duty  of   faith.     2.  Support  of  faith.     3,   Conflict  of  faith. 

4.  Victorious  power  of  faith. 
1.  Consciousness  of  our  dependence.      2.  Greatness  of  our  need.     3. 

promised  assistance.     4.  Certainty  of  success. 


apxn  iiSiviav.  JIatt.  xxiv.  8 ;  John  xiv.  21 ;  Eom.  viii.  22.  wpos  to.  With  reference 
to.Alford.  Addressed  to  disciples,  ilfei/er.  Selv,  Fereist.  Campbell.  Prayer,  a  medi- 
cine, a  foundation;  prayerless,  a  city  Tvithout  -wralls.  Augjistine.  iKKaxelv. — Grow 
sluggish..  Euthymius  ;  betraying  cowardice.  Welstein;  to  langaiRh.  Alford,  Olshansen; 
give  np,  through  ]ac]j  of  courage,  Eph.  iU.  IS.  Stier ;  blending  of  •working  with  prayer. 
Sehleierviachcr;  vdthout  gro-viing -wcarj.  Campbell ;  despair.  Ifnjor.  Said  properly  of  a 
coward  (kokos)  in  battle.  Wordsworth. 

npo<7cvx^<^^°-'-  Clamant  tua  opera,  clamat  fides,  clamat  affectns,  clamant  paasiones, 
clamat  sanguis.  Ambrose.  To  bo  ever  longing,  one  is  ever  praying.  Augmtine.  Those 
ofTering  Bethulian  devotions,  limiting  the  Divine  answer  to  a  given  period,  Judith  vii, 
•wUl  fail.  Brou-nrig.    After  Trpoo-evx^crSai,  add  avrois-  Tischendorf,  Alford,  Cod.  Sinai. 


2.  Saying :   There  v-as  in  a  city  a  judge,  ichich  feared  not  God,  neither  regarded  man. 

A  judge.      Judges  were  appointed  in  all  the  gates  of   their   cities. 

Deut.  xvi.  18. 
Patriarchal  seniors,  first  elected  from  the  Levites. 
The  Levitical  judges,  were  also  the  ordinary  instructors. 
His  person  was  considered  sacred  as  that  of  the  herald. 
Obtaining  his  decision,  called  "  enquiry  of  God."     Ex.  xviii.  15. 
Divine  charge  was  given   to  the  judges,  in  regard  to  their  duty.     Psfl. 

ii.  10. 


OHAP.  XVin.]  ON    ST.    LUKE.  201 

The  Higli  Priest  was  the  chief  of  the  Judges  of  Israel.     Deut.  xvii.  12. 
Israelites  demanded  a  king  to  judge  them,  rather  than  fight  for  them. 
Duty  to  avenge  the  oppressed  ■widow.     Psa.  Ixviii.  5  ;  Deut.  xxvii.  19 ; 

Isa.  i.  17 ;  Jer.  vii.  6. 
"  The  Rock  of  Israel  said,  He  that  ruleth  over  men  must  bo  just,"  2  Sam. 

xxiii.  3. 
Judges  should  be  men  of    God,  men  of  trust,   "  hating  covetousuess." 

Ex.  xviii.  21. 
"  Take  heed  ^Yhat  ye  do,  for  ye  judge  for  the  Lord."     2  Chron.  xix.  6. 
Feared  not.     Denotes  the  most  consummate  and  imblushing  wicked- 
ness. 
Not  a  forgetfulness  of  duty,  but  a  bold  rebellious  spurning  of  it. 
I  know  it  all,  but  I  fear  not.     An  atheist  in  power. 
"  The  fear  of  God  is  the  beginning  of  wisdom."     Prov.  ix.  .tO. 
He  first  scorns  God's  holiness,  then  fears  not  His  powfr. 
Briefly,  this  judge,  the  proud  worm  sets  himself  up  as  a  God. 
It  is  base  enough  to  he  vile,  but  it  is  daring  blasphemy  to  hoast  of  it ! 
One  stroke  of  the  Divine  pencil  strikes  out  this  dreadful  character. 
"Wickedness  in  the  place  of  judgment,"    Solomon  names  a  sore  evil. 

Eccles.  iii.  16. 
Regarded.     Supremely  independent,  he  neither  would  ask,  nor  give 

a  favor. 
The  case  of  any  suppliant  hopeless,  especially  of  one  weak  and  poor. 
Human  applause  merely,  neither  the  rule,  motive,  nor  end  of  our  actions. 
"  They  were  not  ashamed,  neither  could  they  blush."     Jer.  vi.  15. 
Most  men  are  unquestionably  under  the  influence  of  one  or  other  of 

these  motives. 
It  is  thus  that  public  injustice  is  kept  in  check. 


/ut>)  <j>oftoviievo';,  Vt  sine  metu  deonim  hominnmque.  Seneca,  Epis.  29;  same 
character.  Homer.  Sallust  of  Emperor  Vitellius,  and  Dion  Cassixis.  Neither  religion 
nor  honorable  feeling.  Weisse.  The  Athenians,  during  the  plague,  ■were  restrained 
neither  by  the  fear  of  the  gods,  nor  the  laws  of  men.  Thucydides.  Some  stumble  at 
such  a  judge  being  a  type  of  God.  To  portray  it  were  blasphemy  in  any  but  the  Son  of 
God.  Trench.  The  single  point  in  the  parable  is  importunity  in  prayer.  The  shadows 
of  the  picture  bring  out  more  brightly  the  lively  colors.  Theoplujlact. 


8.  And  there  was  a  ^oidow  in  that  city  ;  and  she  came  unto  him,  saying,  Avenge  mc  of 
mine  adversary. 

■WidO"w.     Weak,  defenceless,  desolate  ;  not  alojjc  in  heathen  landi?. 


202  SUGGESTIVE    COJIMENTABY  [CHAP.  XVIU. 

An  emblem  of  every  soul  having  no  hope,  but  in  God. 

Too  poor  to  bribe,  too  weak  to  compel  him  do  her  justice. 

Many  warnings  are  found  against  oppressing  the  widow.    Deut.  xxiv.  17 ; 

xxvii.  19  ;  Mai.  iii.  5. 
The  widow  represents  the  Church  in  her  persecution  and  desolation. 
Although  a  bride,  Eev.  xxi.  9,  yet  in  the  absence  of  her  Lord,  a  bereaved 

widow.    Isa.  liv.  1. 
Saying'.     Our  Lord  must  be  desirous  of  granting,  when  He  constantly 

bids  us  ask. 
If  the  inflexibility  of  an  i;njust  judge  can  be  overcome,  what  must  be  the 

success  v/hen  the  Spirit  of  God  inspires  His  saints  ? 
Avenge  me.     Gr.  has  nothing  of  revenge.     Do  me  justice. 
"  Vengeance  is  mine  ;  I  will  repay,  saith  the  Lord."     Eom.  xii.  19. 
"  Thou  shalt  not  wrest  the  judgment  of  the  poor,"  &c.      Ex.  xxiii.  6. 
"Neither  does  the  cause  of  the  widow  come  imto  them."     Isa.  i.  23. 
"A  judge  of  the  widow  is  God  in  His  holy  habitation."     Ps.  Ixviii.  5. 
"  I  delivered  the  poor  that  cried,  and  caused  the  widow's  heart  to  sing 

for  joy."     Job  xxix.  13. 
Mark  !  God  reserves  to  Himself  the  punishment  of  those  sinning  against 

widows.     Ex.  xxii.  22. 
Adversary.     An  alien  power  holding  us  in  bondage.     Rom.  vii.  23. 
The  adversary  of  the  Church,  the  prince  of  darkness.     1  Pet.  v.  8. 
The  spiritual  Herod,  ever  seeking  to  destroy  the  heavenly  child. 
The  world  always,  consciously  or  unconsciously,  by  flattery  or  violence, 

oppressing  the  Church. 
Satan  ever  tries  to  hinder  the  growth  of  spiritual  life  in  every  member. 
The  one  great  work  of  the  Spirit,  to  make  us  feel  our  relations  to  this  evil. 
The  new' creation  marks  the  boundary  Ime  between  light  and  darkness. 
Renewed  hearts  feel  the  power  that  tyrannizes  over  them.     Rom.  vii.  23. 
The  Church  dear  to  Him,  even  when  her  prayers  are  denied. 


xfiP"-  The  widow  is  the  Church;  tho  judge,  her  God  and  Father  in  heaven;  her 
adversary  Uie  devil.  Alford,  Olshausen.  ijpxeTo,  used  to  come  often.  Wordsworth, 
"  Avenge"  E.T.  inexact.  (KhUr^trov.  The  idea  conveyed,  not  one  of  vengeance,  but  of 
Justice,  deliverance  from  oppression:  "Do  me  right  of  mine  adversary."  Prcacoit.  Like 
vindicarc,  sometimes  is  revenge.  Grotius ;  first,  vindicate ;  second,  punish.  OJsftaitsen. 
Do  me  justice.  Campbell.  No  revenge  in  the  Greek.  Doddridge.  Give  the  verdict;  I  am 
weary  of  litigation.  Schlcicrmacher.  Defend  the  injured  judicially;  deliver  me  from. 
dl/ord.    avTiiUov.    Antichrist,  with  Sf.tau  behind  him.  Coccciua. 


CHAP.  XVin.]  ON    ST.    LUKE.  203 

4.  And  he  would  not  for  a  while  :  but  afterward  he  said  within  himself,  Thourjh  I  fear 
riot  God,  nur  regard  vian  ; 

Would  not.     Nothing  to  hope  from  her  gifts,  nothing  to  fear  from  her 

displeasure. 
Does  not  teach,  that  God  ever  turns  a  deaf  ear  to  prayer. 
Implies  that  we  should  never  he  impatient  under  affliction. 
For  a  while.    Extortion  of  riijkt  from  such  a  man  hy  importunity,  key 

to  the  parahlc. 
His  motive  supx-eme  selfishness,  instead  of  a  sense  of  duty. 
Afteiward.     Many  actions  which  appear  f;ood,  are  supremely  selfish. 
"  God  makes  the  wrath  of  man  to  praise  Him,"  &c.     Psa.  Ixxvi.  10. 
A  while.     Some  desire  a  speedier  dehverance  than  God  is  willing  to 

grant. 
The  hands  of  our  enemies,  and  the  furnace  of  affliction,  fret  the  heart. 
We  are  too  prone  to  think  God  takes  jjart  with  jDroud  oppressors. 
Cato  fell  on  his  sword,  crying,  "  The  gods  side  with  my  foes." 
Tempted  in  the  storm  to  say.  "  Carcst  thou  not  that  we  jierish?" 
Within  himself — or  thought,  clos-e  connection  between  evil  thoughts 

and  evil  words. 
The  voice  of  the  heart,  is  a  loud  cry  in  the  ear  of  God. 
Our  Lord  reminds  us,  by  these  words,  that  He  is  the  Searcher  of  hearts. 
I  fear  not.     Unjust  men  from  policy,  not  princi'ple,  often  do  acts  of 

justice. 
Men  are  prone  to  ascribe  to  the  instrument,  credit  due  to  God  alone. 
The  um-ighteous  judge  not  merely   an  accident  cleaving  to  the  earthly 

form,  under  which  the  heavenly  truth  is  set. 
The  circumstance  is  deliheratchj  chosen  for  the  mightier  setting  fortli 

of  the  truth. 
"In  righteousne-ss  shalt  thou  judge  thy  neighbor."     Lev.  xix.  15  ;  Deut. 

i.  16,  17 ;    2  Chron.  xix.  6,  7. 
This  man  was  conscious  of  his  depravity,  and  desired  no  change. 
God.    His  arrogance  and  selfishness  are  seen  in  full  deformity. 
While  speaking  of  Gxxl's  presenc-e,  he  contemns  His  power. 
Sin  overcoming  conscience,  makee  men  shameless  in  their  degradation. 
Regard  man.     He  feared  not  their  enmity,  and  coveted  not  their 
fiiendship. 

5.  Te*,  because  this  widow  troubleth  mc,  I  n-iU  avcnrje  her,  lest  by  her  continual  coming 
she  weary  vie. 

Troubleth  me.     The  importunity  was  founded  on  hope  in  God. 
Her  entreaty  secures  moce  than  the  fear  of  God  or  the  dread  of  man. 


204  SUGGESTIVE    COMIMENTAKY  [CHAP.  XVni. 

Her  ever  waxing  boldness  would  utterly  destroy  his  peace. 
"  Send  her  away,  for  she  crieth  after  us."     Matt.  xv.  23. 
Weary.     "Who  does  not  heed  man's  words,  will  weary  God  at  length. 
In  the  East  they  heg  at  the  door,  follow  in  the  street,  and  solicit  in  court. 
At  the  palace  gate,  cries  are  at  times  heard  during  the  icJiolc  night. 
Forced  respect  for  the  supplication  of  a  wretched  woman. 
I  will  avenge.     Sin  and  virtue  both,  will  illustrate  God's  glory. 
Faith  like   the  blessing  of  Elisha  converts  poison  into  food.     2  Kings 
iv.  41. 


eis  Te'Aos,  in  aternum,  lest  coming  to  the  end.  Wordsworth :  coming  for  ever.  Alford. 
"Wcarii,"  condemn.  Wickliffe ;  defame.  Ulieims ;  weary  me  out  at  last.  Wakefield. 
vTTuTria^r),  Doric  form.  He  transfoi-ma  tlie  poor  widow  into  a  spiteful  pugilist.  T<j 
Btrike  under  the  eye,  1  Cor.  ix.  27.  Major.  To  smite  in  the  face,  mortify,  incessantly 
annoy.  Ne  me  obtundas  hoc  de  re  saepius.  Terence.  A  Latinism.  Grotius.  Lest 
becoming  desperate,  she  strike  me  in  the  face.  Meyer.  Eeproach  one.  Hammond.  To 
beat  one  black  and  blue.  Bengel.  Moved  by  pity,  but  without  reason.  Chrytostom. 
Some  peasants'  crops  failing,  in  Persia,  they  desired  a  remission  of  tax  ;  they  assembled 
at  the  gate  of  the  officer,  and  there  continued  howling,  and  throwing  dust  in  the  air. 
Job  ii.  12 ;  Acts  xxii.  23.  They  would  not  be  driven  away  nor  silenced,  until  he  had 
heard  a  statement  of  their  griefs.  Chardin.  The  mob  in  Constantinople,  unable  either 
to  obtain  work  or  bread,  set  their  own  city  on  fire,  in  order  that  the  Pashaw  should  be 
compelled  to  pay  them  for  putting  it  out.  Common  usage  Las  a  similar  term,  "  One 
torments  me  to  death."  Trench. 


C.  And  the  Lord  said,  Hear  what  the  unjust  judge  saith. 

XiOrd.     Expressive  of  his  own  authoritative  stylo. 

Said.     After  a  proper  pause,  to  excite  the  attention  of  the  hearers. 

Hear.     An  emphatic  encouragement  to  importunate  prayer. 

Unjust.     Gr.,  judge  of  injustice. 

Not  touched  with  pity,  but  weary  of  trouble. 

Not  mindful  of  the  widow's  \vrongs,  but  careful  of  his  own  ease. 


o  (fptT/jj  represents  the  Koman  emperors :  and  the  widow,  the  early  Church.  Coceeiru. 
Tho  widow,  tl:e  earthly  .Torusalcm  ;  the  unjust  judge,  Antichrist.  Vitringa,  God,  to 
cnconrago  individual  believers  in  peracvoring  prayer.  Eylc, 


CHAP.  X-V7II.]  ON    ST.    LUKE.  205 

7.  And  sliall  not  God  avenge  liis  own  elect,  which  cry  day  and  night  unto  him,  though 
Tie  bear  long  loii/i  them  } 

Shall  not  ?     If  a  bad  man  v/ill  yield  to  importunities,  \\hicli  be  hates, 

how  mnch  more  will  a  merciful  God,  yield  to  prayer  He  loves. 
In  the  contrast  between  the  judge  and  his  suppliant,  there  is  a  secret 

transition  to  the  relation,  between  the  siippliaut  and  God. 
This  almost  inextinguishable  desire  "  to  do  justly,"  is  planted  by  God. 
"  He  who  planted  the  ear,  will  He  not  hear?  "     Psa.  xciv.  9. 
He  who  taught  us  to  pray,  wiU  He  not  hear  us  ? 
Avenge.    Gr.,  accomplish  the  avenging  of:  the  sacred  anchor  of  David's 

hope.     Psa.  Iv.  17. 
"  Then  the  wicked  shall  fall  and  not  rise,  and  the  Church  be  at  rest." 
He  will  be  overcome  by  the  true  Israelites  as  by  their  forefathers.     Gen. 

xxxii.  26 
O^WTi  elect.     "  Own  "  not  expressed  in  the  Greek. 
God  elected  His  people  in  Christ,  before  the  foundation  of  the  world. 

Eph.  i.  4. 
Grace  which  was  given  them  in  Christ  Jesus,  before  the  world  began. 

2  Tim.  i.  9. 
"I  have  loved  thee  with  an  everlasting  love."     Jer.  xxxi.  3. 
"  As  many  as  were  ordained  to  everlasting  life  believed."     Acts  xiii.  48. 
"  He  hath  called  them  according  to  His  own  purpose."     2  Tim.  i.  9. 
This  doctrine  is  despised  by  some,  and  misunderstood  by  others. 
If  not  for  the  electing  grace  of  God,  none  would  be  saved.     Eom.  viii.  30. 
The  carnal  mind  turns  the  grace  of  God  to  lasciviousness.     Jude  4. 
Where  there  is  no  faith  there  is  no  election;  no  election  save  to  salvation. 
Golden  links  that  form  the  chain  of  God's  love  to  His  people,  noticed. 

Eom.  viii.  29-30. 
Paul   knew   election  by  its   appointed   fruits — faith,  hope,  charity.     1 

Thess.  i.  3-4. 
Doctrine  of  election  revealed  for  the  comfort  and  helj)  of  saints  in  times 

of  temptation  and  trial. 
Doctrine  of  election  abused  when  made  a  stumbling  block  in  the  way  of 

the  penitent  coming  to  Christ,  or  when  used  to  excuse  slothfulness 

or  sin  in  a  Christian. 
Cry.     An  effectual  prayer  has  strength,  fervency  and  elevation. 
The  cry  is  wrung  out  from  them,  for  salvation,  by  the  Spirit.     Eom. 

viii.  26. 
"  Eends  the  heavens  "  enters  the  ear  of  the  God  of  Sabaoth.  Isa.  Ixiv.  1. 
Poor  widow  made  a  feeble  moan,  saints  a  long  bitter  cry. 
Denotes  the  ever  increasing  vehemence  of  a  fervent  spirit. 


206  SUGGESTIVE    COMJIEXTARY  [CHAP.  XVni. 

Faith  with  loud  imi^ortunity  and  intensity  jjleads  the  promises. 

It  is  the  pleasure  of  His  love  to  be  urgently  and  fen'ently  prayed  unto. 

Day  and  night.    A  proverbial  word  for  "  alicaijs.^' 

Eevolving  of  the  earth,  sends  up  a  continuous  praj-er.     Psa.  Iv.  17. 

"  Oh  Lord  I  have  cried  day  and  night  unto  Thee."     Psa.  Ix.^xviii.  1. 

No  obstacles  can  oppose,  nor  enemies  sUence  the  fervent  prayer.     Psa. 

Ixiii.  6. 
"  Mine  ej'es  prevent  the  night  watches  to  meditate."     Psa.  cxix.  148. 
At  midnight  Paul  and  Silas  prayed  and  sang  praises.     Acts  xvi.  25. 
"  Arise  !   cry  out  in   the  night,  in  the  beginning  of  the  watches,"  &c. 

Lam.  ii.  19. 
"  I  besought   the   Lord   thrice ; " — Paul  as  to  the  thoni  in  the  flesh. 

2.  Cor.  xii.  8. 
Sear.     Gr.,  long -suffering.     A  delay  is  not  a  denial  to  His  people.     It 

tries  their  faith. 
It  calls  forth  greater  eaniestness,  and  makes  deliverance  more  welcome. 
His  delays  mercifully  design  the  purifying  of  the  elect.    Psa.  Ixxxiii.  1. 
"How  long,  0  Lord,  holy  and  true,  dost  Thou  not  avenge  our  blood?" 

Rev.  vi.  10. 
What  is  hardness  of  heart  in  the  unjust  judge  is,  in  God,  forbearance. 
He  lengthens  mercy  to  a  wicked  world,  for  the  elect's  sake. 
He  does  not  drive  away  the  petitioners  as  the  judge. 
"  The  vision  will  surely  come,  it  will  not  tarrj'."     Hab.  ii.  3. 
A  miracle  illustrates  this,  the  bUud  followed  him  into  a  house.     Matt. 

ix.  27. 
He  suffered  the  waves  to  well  nigh  destroy  the  ship.     Mark  iv.  38. 
He  tested  the  importunity  of  the  Canaauitish  mother.     Matt.  xv.  22. 
Abraham  patiently  waited  25  years  for  the  promised  son. 
A  long  sharp  winter  oft  between  sowing  time  and  reaping  time. 
Persevering  and  agonizing  i^leadiugs,  win  with  God. 
God  ceased  not  yielding,  until  Abraham  ceased  praying.   Gen.  xviii.  83. 
"We  !;ccount  that  the  long-suffering  of  God  is  salvation.     2  Pet.  iii.  15. 
Be  not  sm-prised  if  the  bridegi-oom  tarry.     Matt.  xxv.  5. 
"With  them.     Gr.,  over  them.    His  long-suffering  is  exercised  toward 

their  oppressors. 
He  tolerates  persecutions,  but  forgets  not  His  elect. 
He  long  suffered  the  bondage  of  Egj-pt,  but  the  day  of  vengeance  came  at 

last. 


tuAcKTaif.    God  either  saves,  or  tho  sinner  saves  himself;   if  the  latter,  there  is  no 
graco  in  Balvation ;   if  the  foiinor,   God  intended  to  save:   this  intc7Uion  is  eleotiou. 


CHAP.  X\-riI.]  ON    ST.    LUKE.  207 

Poole.  Their  election,  not  their  praj'ing,  the  condition  of  their  being  avenged.  OUhausen, 
Electi-on  imiilies  perseverance,  perseverance  Divine  grace.  Toplady.  Ordinary  grace 
failing,  God  uncovers  his  purposes  of  mercy.  Bengr.l.  Election  into  the  church,  electa 
thee  u  priest,  thy  pcj-Ron  a  teiuple,  thy  prayer  a  sacrifice.  Ford. 

T)lj.ipa^  KoX  vvKTOi.  Saints  wore  but icd  at  night.  Wuodrow,  \ol.  ii.  Celebrated  the 
Lord's  supper  at  midnight  in  Lyons.  Brown's  Huguenots.  Prayer  during  the  entire 
night,  ends  in  the  conversion  of  a  Romish  j)riest.  Vol.  i,  i).  8-37.  iJ.aKpo9viJ.wi',  literally, 
Blow-mindfcd.  Eathymiiis.  ixaxpcjOv/j-el.  Tischendorf,  Alford,  Broioii,  Cod.  Sinai. 
Codices  being  without  points,  the  sense  is  materially  changed  by  an  interrogation  point 
after  naxpoSufiuf.  Kcwcombe.  Will  he  linger  in  their  cause.  Campbell.  Neither  will 
lie  restrain  His  anger.  Major.  Thou  hearest,  therefore  Thou  wilt  surely  grant  it. 
OUhausen.  He  doloijcth  tlieir  cause  so  long.  JVakcjield.  Ho  delays  to  execute  veugciince 
in  their  cause.  Word$worth.  Is  it  Uis  way  to  delay  help,  although  He  forbear  towar-d 
them  ?  Meyer.  Course  of  lloman  Emperors  toward  the  Church.  Vitringa.  Ail  troublous 
times.  Oostcr:ee.    With  heavenly  greatness  of  mind.  Langc. 


8.  I  tell  you  tluit  he  will  avenge  tliem  speedily.    Nevertheless  when  the  Son  of  man 
con.cth,  ■'ihah  he  fend  faith  on  the  earth  ? 

I  tell.     Such  solemn  words  are  with  our  Lord  half  au   outh.     Ileb. 

vi.  13. 
Avenge.     Taking  the  power  of   hurting  from  evil  men,  as  Absalom, 

and  Haman. 
Or  by  taking  His  elect  into  eternal  rest,  as  Enoch  and  others.     Isa. 

Ivii.  1. 
Or  by  His  glorious  advent  in  the  heavens.  2  Thess.  i.  4-9. 
Widow  no  relation  to  the  judge,  but  the  elect  God's  own  children.   Eom. 

viii.  15. 
She  had  no  friend  to  plead,  the  elect  have  an  advocate  before  the  throne. 

1  John  ii.  1. 
She  had  nothing  to  encourage  her,  the  elect  many  promises.    2  Pet.  i.  4. 
She  came  alone,  but  all  saints  on  earth  besiege  the  Throne.      Matt. 

xviii.  20. 
He  will  reveal  himself  in  ovei-flowing  kindiiess  to  the   desolate    one. 

Isa.  liv.  1-5. 
The  judge  kept  her  at  a  distance,  but  we  come  boldly.    Heb.  4.  16. 
She  to  an  unjust  judge,  we  to  a  lighteous  Father.    John  xvii.  25. 
She  had  no  encouragement,  we  behold  the  golden  sceptre.     Esther  v.  2. 
She  seldom  liad  access,  His  gate  is  open  day  and  night.     Eev.  xxi.  25. 
Speedily.     That  which  comes  in  the  best  time,  comes  speedily. 
The  Lord  wiU  help  the  righteous,  and  that  right  early.     Psa.  xlvi.  5. 
Of  the  ungodly,  "  their  judgment  lingereth  not,"  &c.     2  Pet.  ii.  3. 


208  SUGGESTIVE    COMJIEXTAUY  [cHAP.  XXIU. 

Speedily.      "Because  sentence  against  an  evil  work  is  not  executed 

speedily.'^     Ecc.  viii.  11. 
"  The  Lord  is  not  slack  concerning  His  promise."    2  Pet.  iii.  9. 
On  the  dial  of  God,  a  thousand  years  are  but  as  one  day.     Psa.  xc.  4. 
"  He  that  is  often  reproved,  shall  suddenly  he  destroyed."     Pro.  xxix.  1. 
Cometli.    The  coming  of  the  Pioman  anny,  and  destruction  of  Jerusalem. 
Christians  were  disheartened  and  many  professors  apostatized. 
Because  iniquity  abounded,  the  love  of  many  waxed  cold.   Matt.  xxiv.  12. 
Scoffers  in  the  last  days,  "  Where  is  the  promise  of  His  coming?"    2  Pet. 

iii.  4. 
Delay  will  breed  despair,  as  if  Christ  had  not  triumphed. 
Jilany  false  prophets  shall  arise  and  shall  deceive  many.     Mark  xiii.  22. 
Satan  shall  be  loosed,  go  out  and  deceive  the  nations.     Eev.  xx.  8. 
"  For  He  cometh,  for  He  cometh  to  judge  the  earth."     Psa.  xcvi,  13. 
Find  faith.     Gr.,  the  faith.     Slender,  tottering  faith,  infinitely  small, 

yea,  as  nothing. 
Compaies  it  with  the  immeasurable  love  of  God  in  the  Gospel  of  Sh  Son. 
Shows  most  strongly  the  trial  to  which  faith  will  be  put,  and  the  need 

of  Divine  aid. 
Vtlien  faith  fails,  prayer  ceases  and  charity  dies  oiit. 
Faith,  the  grace,  for  which  Christ  looks  towards  our  earth. 
All  the  Epistles  were  written  to  build  up  the  Chitrch  in  faith. 
Many  will  "  have   the  form  of  godliness,  but  deny  its  power."      2  Tim. 

iii.     5. 
The  f aithfid  will  fail,  and  the  last  times  be  the  most  perilous.  Psa.  xii.  1 ; 

2  Tim.  iii.  1. 
Believers  may  grow  v:eary,  yet  God  remains  true  and  faithful. 


Taxet.  Beference  to  what  precedes.  Rosenmuller.  irXriv,  but  notwitlistanding  this. 
W.  (t  W.  And  yet,  though  the  day  of  retribution  is  so  near  at  liand,  will  the  Son  of 
Man,  when  He  comes,  find  the  faith  on  earth  ?  iVordsworth.  e\6uji'.  Cometh  in  judg- 
ment. iJenj/c?.  apa.  Slight  mcilsuro  of  doubl.  il/ajor.  apa,  an  illative  particle,  marking 
a  transition,  or  drawing  a  conclusion.  "Can  wo  infer  that  lie  will  find?"  Webster's 
.S'yjifds,.  tvpijcrct,  unless  Ho  find,  &c.  Sc/iJcHSHcr.  tticttii'.  LiUc  the  "utrtKe"  of  Plato; 
if  a  man  lack  it,  all  the  virtues  are  wanting.  Ford.  Taith  in  the  truth.  Campbell. 
Infidelity  will  prevail  bofoi'e  the  millenium.  Wct^lcin;  faith  in  the  destruction  of 
Jerusalem.  Kuinocl;  faith  in  the  Messiah.  Meyer;  faithfulne.ss.  De  Wette ;  faith  in 
God  a?  judge.  Oosterzce ;    sense  ambiguous.  A/nr7,7n /id;  evangelical  faith.  Benjc/. 

yrii.,  I'alfistine.  Campbell,  ttji'  omitted  from  some  manuscrrijts.  They  mistook  the 
moiining.  Tha  wnrlJ  Will  have  little  faith  in  God's  retributive  justice  ;  and  even  many 
of  the  good  will  faint  through  fear.  Therefore  do  yu  "  pray  always,''  and  not  lay  down 
your  aricH  in  thia  divine  warfare.     "  Ut  oremus  cradamus,  et  ut  ipsa  uou  doCciat  fidoa 


CHAP.  XVin.]  ON   ST.    LUKE.  "  209 

qnA  oraraus,  oremns.     Fides  fundit  orationem ;   fusa  oratio  fidei  impetrat  flrmitatem. 
Augustine,  in  Wordsitjorth. 

T'riv  nio-TLu.  The  force  of  tlio  article,  T^hich  is  unmarked  in  our  translation,  is  of 
great  consequence  hero,  as  showing  the  peculiar  development  of  faith  which  is  siioken 
of.  Prcscott.  Saints  prayed  for  Christ's  first  advent,  because  of  Jewish  depravity ;  thoy 
may  pray  for  the  second,  because  of  universal  crime.  Horns. 


9.  And  he  spake  tlm  parable  unto  certain  ivhich  trusted  in  themselves  that  they  were 
righteous,  and  despised  others  : 

He   spake.     Persistent  crj'mg  of   God's  elect,  contrasts  witli  diffident 

prayer. 
Boldness  of  faith  and  depth  of  humihty,  must  co- exist  in  all  true  prayer. 
Parable.     Lukev.  3G;  iv.  23.     Former  teaches  to  pray  earucst^i/ ;  this 

teaches  to  pray  huinhhj. 
Certain.     Our  Lord  never  sends  an  aimless  arrow. 
"  My  word  shall  not  return  unto  me  void."     Isa.  Iv.  11. 
Highteoyis.     This  is  contradicted  by  the  very  act  of  despising  others. 
"  Most  men  will  proclaim  eveiy  one  his  own  goodness."     Prov.  xx.  6. 
"  There  is  not  a  just  man  upon  earth,  that  doeth  good  and  sinneth  not." 

Ecc.  vii  20. 
No  state  of  soul  can  be  conceived  so  dangerous,  as  that  of  a  self-deceiver. 
Insensibility  to  disease,  precedes  the  death  of  the  body. 
Insensibility  of  the  heart  precedes  the  death  of  the  soul. 
Many  believe  themselves  quite  holy,  and  God  their  debtor  ! 
Despised  others.     "  To  Imow  one's  self,"  the  most  difficult  of  thingff. 
If  we  overtop  others,  we  are  very  apt  to  overlook  them  also. 
Self-ignorance  begets  self-conceit,  this,  contempt  of  others. 
Self-knowledge,  begets  humility  of  spirit  and  charity  to  others. 
Human  nature  repels  indignantly  the  vanity  of  officiousness. 
It  is  always  lenient  toward  the  failings  of  the  meek. 
Few  defects  so  mar  one's  usefulness,  as  supercilious  manners. 
No  stumbling  block  in  the  path  of  life  more  perilous,  than  uncharitable- 

ness. 
The  vain  seldom  continue  to  frequent  the  mercy-seat.     Job.  xxvii.  10. 
"  The  pride  of  thine  heart  hath  deceived  thee."     Obad,  verse  3. 
"If  I  justify  myself,  mine  own  mouth  shall  condemn  me."     Job.  ix.  20. 
"He  that  is  void  of  wisdom,  despisejh  his  neighbor*"     Prov.  xi.  12. 
"  They  comparing  themselves  among  themselves,  are  not  wise."    2  Cor. 

X.  12. 
"  Stand  by  thyself,  for  I  am  holier  than  thou."    Isa.  Ixv.  5. 


210  SUGGESTIVE    COMMENTARY  [CHAP.  XVIIT. 

elire.  At  the  same  time  as  the  preceding.  Meyer :  diffei-ent.  Oosterzee.  rii'as,  not 
the  Pharisees.  Schleiermacher,  Stier.  Pharisees  should  be  present  when  Pharisees 
were  to  be  censured.  Olshausen.  etj)'  eaurois,  in  themselves,  not  in  God.  Wordsworth. 
In  themselves,  not  in  the  grace  of  God,  when  they  prayed.  The  antithesis  is  Tritrnv, 
fnith  ioviaxAs  Godi.  Bengel.  The  verse  reads  thus  in  the  original. — And  he  spake  also 
unto  certain  u-hich  trust  in  themselves  that  they  are  righteous,  and  despise  others,  this 
parable.  Alford.    wpos,  purpose  of  the  parable.  Meyer, 


10.  Two  men  went  up  into  the  temple  to  pray ;  the  one  a  Pharisee,  and  the  other  a 
publican. 

Two  men.     Our  Lord  seems  to  avoid  abstract  truths  for  the  sake  of 

the  humble. 
"Went  up.     The  temple  stood  on  Mount  Moriah.     Luke  i.  9. 
Temples  and  altars  anciently  built  on  hills  and  mountains.     1  Kings 

xii.  32. 
This  was  an  every  day  occurrence  of  two  men  going  up. 
But   a   Pharisee   and   a    Publican,  -would  excite   the   attention   to   the 

highest  pitch. 
Temple.     Not  only  the  place,  but  medium  of  prayer.     2  Chrou.  vi.  21. 
"  My  house  shall  be  called  the  house  of  prayer."    Matt.  xxi.  13. 
Christ  is  our  temple,  and  we  must  keep  Him  in  view  in  approaching  God. 
Many  seen  at  the  temples  here,  may  be  excluded  from  the  Temple  above. 
Many  high  in  earthly  churches,  may  find  their  religion  no  religion. 
Athenians  were  astonished  to  find  their  gods  no  gods.     Acts  xvii.  29. 
Pray.     A  sinner  cannot  contend  before  God,  but  must  sue  for  mercy. 

Ecc.  vi.  10. 
The  usual  hours  of  prayer  at  the  tcmi3le,  third  and  ninth,  i.e.,  9  and  3 

o'clock. 
"  Let  us  go  into  the  house  of  our  Lord."     Isa.  ii.  3. 
Borne  "  draw  near  to  God  with  their  mouth,  but  not  with  their  heart," 

&c.    Isa.  xxix.  13. 
♦'  When  ye  come  to  appear  before  Me,  who  liath  required  this  at  your 

hands?"     Isa.  i.  12. 
Pharisee.     Luke  v.  17  ;  vi.  2.    For  ages  the  people  had  reverenced  the 

Pharisees'  teachings. 
In  face  of  universal  prejudice,  our  Lord  declared  war  against  them. 
Their  specious  sanctity  had  long  dazzled  the  ignorant  Jews. 
Thus  Cain  and  Abel,  bad  and  good  men  will  come  to  God's  house. 
Thus  some  for  vanity,  others  for  interest,  frequent  the  church. 
There  the  hypocrite  displaya  las  piety,  for  the  flattery  of  witnesses. 


CHAP.  XVIII.]  ON    ST.    LUKE.  211 

Publican.     Luke  iii.  12.     At  times,  ranked   by  our   Loru    v.itli   the 

harlots.     Matt.  xxi.  31. 
With  the  people,  this  parable  described  a  saint  and  a  sinner. 


iepov.  Christ,  after  di-iving  out  sheep  and  oxen,  still  called  the  tcmplo  house  oj 
prayer.  Though  sacrifices  had  ended,  yet  this  should  never  end.  Plume.  -nitoa-ev^acrOaL. 
Probably  at  one  of  the  stated  times  of  prayer,  sacrifice,  and  offering  of  incense,  in  the 
temple.  WordsMorth.    Omit  6  before  els.  Tischendorf,  Alford. 


11.  The  Pharisee  stood  and  prayed  thus  with  himself,  God,  I  thank  thee,  that  I  am  not 
as  other  men  are,  extortioners,  uvjust,  adulterers,  or  even  as  this  2>u.hlican. 

The  Pharisees  were  revered  as  holy  ,■  publicans  were  despised  as  apostaies. 
Pharisee.  The  great  man  has  the  precedence,  as  he  was  first  named. 
Stood.     The  ordinary  position  among  the  Jews  in  prayer.     Matt.  yi.  5. 

"When  ye  stand  praying,  forgive."     Mark  xi.  25. 
33ut  aiiected  sanctity  displays  itself  now,  in  standing  or  kneeling. 
He  thought  far  more  of  placing  himself  vi  position,  than  of  God  or  ot 

his  sins. 
He  stretches  forth  his  hand,  as  a  model  statue  of  devotion. 
Solomon  kneeled  at  the  dedication  of  the  temple,  while  the  people  stood. 

Psa.  cxxxiv.  1 ;    exxxv.  2  ;    Mark  xi.  25  ;    2  Chroti.  vi.  3. 
Hannah  stood,  1  Sam.  i.  26,  and  our  Saviour  kneeled.     Luke  xxii.  41. 
Thus.     Gr.,  thfse  tldngs,  or  ivords. 

His  prayer  was  profuse  and  stately,  but  perfectly  heartless. 
With  himself.     Gr.,  apart;  so  that  he  might  be  seen  of  all.     Matt 

vi.  5. 
Doubtless  would  have  preferred  not  to  worship  in  the  same  temple  will 

the  publican. 
It  was  intended  to  be  loud  enough  for  all  to  hear. 

Properly  speaking,  he  did  not  stand  before  God  at  all,  only  before  men. 
It  was  an  exhibition  of  himself,  as  though  he  were  upon  the  stage. 
Israel  failed  to  be  justified,  "  Wherefore  ?   because  he  sought  it  not  by 

faith."    Eom.  ix.  32. 
He  was  giving  car  to  himself,  as  though  he  could  bear  no  man  next  him 
Both  stood  before  God  unseen ;  what  a  difference  in  their  similarity  ! 
God.     Familiarity  with  God  ever  indicates  an  uuhumbled  heart. 
I  thank  Thee.     Gratitude  is  proper  at  aU  times,  and  in  all  places. 
Angels  having  nothing  to  pray  for,  only  praise  God. 


212  SUGGESTIVE    COMMENTARY  [CHAP.  XVIII. 

We  should  be  thankful  for  the  double  benefit,  of  creation  and  redemption. 

Is  it  for  God's  grace  that  he  is  thankful?     Far  from  that. 

A  believer's  thanksgiving,  always  proceeds  onwards  to  confession. 

"  Come,  I  will  declare  what  God  hath  done  for  my  soul."     Psa.  Ixvi.  16  ; 

1  Tim.  i.  12. 
The  Pharisee  went  to  pray,  but  ewiivGly  forgets  his  errand. 
He  did  not  think  even  the  favor  of  God,  worth  the  asking. 
I  am.     In  this  treacherous  and  presumptuous  word,  the  entire  hj-pocrito 

stands  forth. 
"  By  the  grace  of  God,  I  am,  that  I  am,"  said  Paul.     1  Cor.  xv.  10. 
A  deceitful  compliment  to  God,  assuming  the  form  of  a  prayer. 
This  Pharisee  knows  nothing  of  sin  or  grace,  in  relation  to  himself. 
It  was  a  denial  of  his  being  a  sinner  at  all,  in  the  sense  that  should  cause 

him  any  fear. 
To  the  blind,  God  said  "  How  canst  thou  say,  I  am  not  polluted  ?"     Jer. 

ii.  23. 
"  I  will  plead  with  thee  because  thou  sayest,  I  have  not  sinned. "  Jer.  ii.  35. 
A  prayer  without  penitence  is  a  bird  without  wings. 
Not  as  other  men.     Gr.  the  rest  of  men.     I  am   righteous  in  myself, 

and  was  never  anything  else. 
He  had  commenced  praying  with  "  Oh  God,"  but  finds  himself  wanting 

in  nothing,  and  omits  praying  altogether. 
Even  hypocrisy  becomes  magisterial  and  presumptuous. 
Extortioners.     Bobbers.     Coverdale.     Those  injuring  others  by  force. 
The  wounding  of  his  selfishness,  he  conceives  the  most  grievous  offence. 
Mammon  being  his  supreme  good,  he  places  it  first. 
He  doubtless  had  given  a  side  glance  at  the  publican. 
He  had  in  his  view  this  abhorred  fellow-worshipper  from  the  beginning. 
Hn  builds  jiroudly  on  his  morality,  and  thus  ruins  his  sold. 
Unjust.     Those  who  defraud  under  semblance  of  justice, 
Adulterers.     All  unclean,  breaking  the  letter  or  spirit  of  the  seventh 

commandment. 
This  publican.     lu  plain  terms  "  I  alone  am  righteous,  and  all  the 

world  are  sinners." 
He    scornfully   points   with  his  finger,  and  utters   fearful   "words   of 

vanity."     Isa.  Iviii.  9. 
Invading   God's  prerogative,  he  gives  judgment  on  the  secrets  of  the 

heart. 
Ho  is  honest  in  his  hypocrisy,  ho  sincerely  trusted  in  his  own  righteous- 
ness. 
WitJiout  even  a  mark,  the  nakedness  of  Lis  soul  appears. 


CHAP.  XVIII.]  OK    ST.    LUKE.  213 

In  his  profound  self-deception,  lie  was  doubtless  in  earnest  in  Lis  state- 
ments. 

He  could  not  oven  say  bis  i^rayers  without  slandennfj  his  neighbor. 

Some  flatter  neighbors  and  friends  in  public  and  social  devotions. 

It  is  not  evident  that  he  knew  anything  of  the  i^ublicau's  private 
character. 

It  is  not  enough  for  him  to  despise  the  whole  race ;  he  must  attack  the 
publican. 

The  sight  of  one  truly  guilty,  should  have  awakened  all  his  charity. 

David  uttering  a  sinner's  doom,  in  humiUty,  checks  himself.  "  Try  r.'j/?, 
0  Lord,  and  know  my  thoughts."     Psa.  cxxxix.  2-3. 


trTa9eis,  lilce  a  statue.  Words^forth.  This  form,  which  has  a  middle  force,  means 
more  than  etrro)?,  standing,  said  of  the  publiean,  verse  13.  The  Pharisee  stationed 
himself,  the  publican  simijly  stood.  Bengel.  "Stood."  The  posture  of  the  Jews 
and  ancient  Christians,  in  prayer.  Tholuck.  The  present  attitude  in  the  Greek  Chnrcli. 
Brown.  It  -was  the  ancient  custom  to  stand  at  prayer  during  the  seasons  of  Easter  and 
Pentecost,  and  according  to  some,  even  on  the  Lord's  Day,  in  commemoration  of  their 
Bpiritual  resurrection.  Prescott.  Trpbs  eavToi/  may  be  joined  with  <rra0eis,  standing  h;i 
himself.  Campbell,  Beza,  Doddridge ;  with  kavTov.  Meyer,  Lisco,  Oosterzee.  Ho 
placed  himself  apart  boldly.  Von  Gerlach.  Publicans  in  Gentile  court,  Pharisees  in 
Israelites.  Ctrotius.     Silently.  Wetstein.    None  but  nobles  could  pray  sitting.  Schoettgen. 

TTpbs  eouToi'  TTpooTju'xeTo.  Rightly  rendered  in  E.  V.,  "prayed  with  himself, ' 
listening  to  himself,  recounting  his  own  merits  in  prayer !  Wordsxoorth.  Praying  as 
one  dependent  on  himself.  Bengel.  evx.'^pi.a-Tio.  Each  day  true  Eabbi  thanked  God, 
1,  that  he  was  not  a  Gentile.  2,  that  he  was  not  one  of  the  common  people.  3,  that  he 
was  not  bom  a  woman.  Buxtorf. 

ol  KoLTToC.  Omnes  proeter  ipsum.  ^MjKsiide.  Ho  censures  God  in  his  prayer :  Thou 
bust  not  one  righteous  on  earth  but  me.  Basil,  r;  koi.  As  for  instance.  W.  <£•  W. 
Uncertain  if  heard  of  others.  Stier. 


12  I  fast  twice  in  the  xeeck,  I  give  tithes  of  all  that  I  possess. 

Fast.    Luke  v.  33.     God  enjoined  them  to  fast  on  the  tenth  day  of  tho 

seventh  month.     Lev.  xxiii.  27. 
The  day  of  atonement,  the  only  fast  appointed  by  the  law  of  God. 
The  Jews  in  captivity  observed  four  fasts. 
The  modern  Jews  have  twenty  eight  special  fasts. 
A  public  fast  was  appointed  by  Samuel  at  Mizpeh.     1  gam.  vii.  6, 
33 


214  SL'GGESTm:  cojxjiextaky  [chap.  xvm. 

Another  by  JeLosliapLat,  2  CLron.  xx.  3 ;  by  Jehoiakim,  Jer.  xxxvi.  10  ; 
by  NeLemiah,  on  the  completion  of  the  temple,  Neh.  ix.  1 ; 
by  Esther,  on  Haman's  conspiracy  against  the  nation. 

Nineveh  fasted  as  an  expression  of  humiliation  and  penitence  ■when  it 
was  doomed.      Jonah  iii.  7. 

The  Jews  added  to  the  number  of  fasts,  but  failed  in  spirit.      Is.  Iviii.  3, 

Monday   and   Thursday   fast   days,  because  Moses  was    said    to  have 
ascended  and  descended  on  those  days." 

Frail  humanity  gathers  food  for  vanity  from  its  very  humblings. 

We  convert  our  virtues  into  veils,  wherewith  to  hide  our  sins. 

The  Tempter  so  magnifies  our  suiDposed  virtues,  that  we  can  see  nothing 
of  our  failings. 

But  the  more  of  such  virtue  a  man  accumulates,  the  deeper  he  sinks. 

A  self-denying  life  may  lead  straight  to  perdition.     1  Cor.  xiii.  3. 

Twice  in  the  week.      Balaam  boasted  of  his  sacrifice  and  sacrilege. 
Num.  xxiii.  4. 

Like  boasting  Israel  of  old,  "  T\Tierefore  have  we  fasted,  and  Thou  sees^ 
not  ?  "     Isa.  hdii.  3. 

"  When  ye  fasted,  did  ye  at  all  fast  unto  Me  I  "     Zee.  vii.  5. 
Formal  services  drive  the  soul  fiuther  from  God,  than  actual  sins. 

Self-loving,  arrogant  fnltillcrs  of  the  law,  rapidly  harden  their  souls. 

Give  tithes.     Priests  and  Levites  maintained  by  tithes. 

"  Will  a  man  rob  God  ?  yet  ye  have  robbed  me."     Mai.  iii.  8. 

His  prayer  contains  no  confessio7i  of  sin,  thinking  he  had  none. 

He  prays  for  no  pardon,  having  no  sense  of  guilt. 

He  prays  for  no  salvation,  fearing  no  danger  of  ruin. 

He  petitions  for  no  grace,  feeling  quite  able  to  pay  all  debts  to  God. 

Yet  he  was  wretched,  misei-able,  poor,  blind  and  naked.     Eev.  iii.  17. 

First  he  shows  what  he  does,  and  then  what  he  gives. 

It  by  no  means  implies  alms  are  worthless  in  forming  character. 

He  thinks  he  not  only  pays  all  God's  law  demands,  but  more. 

I  possess.     Instead  of  praying,  he  simply  praises  himself. 

With  boundless  arrogance,  he  thus  exalts  himself  above  others. 

The  proud  fool  inspires  compassion,  rather  than  disgust. 

Sad  for  those,  whose  alms  come  short  of  even  the  Pharisee's. 


mritrrevo).  Privately  enjoined  hy  the  divino  laiv.  Suxtorf.  Kabbis  trifled  egi'Cgiously 
with  conscleneo.  llabbinical  pride  seen  in  the  followinj^ — "  If  ton  righteous  among 
men,  I  and  my  son  ore  ol  the  unmber;  il  but  ouo,  I  would  bo  that  one,"  Rabbi  Simeon. 


CHAP.  XVIII.]  ON  ST.  LUKE.  215 

Lightfont.  "  The  week,"  Greek  toS  a-aPfioLTov,  the  Sabbath.  The  eliief  day  of  tlio  ■(\-holo 
■week.  Bemjcl.  xTMixai.  I  have  acquired.  Trench.  Kxao-Sat  is  not  necessarily /o  aoijin're 
in  N.  T.  1  Thess.  iv.  4.  Wordsworth.  The  present  tense  may  be  noticed  in  aTroSeKarii 
and  KTo^ixai. ;  "  I  am  in  the  habit  of  iiaying  the  tenth  of  all  my  gains."   Webster's  Syntax. 


13.  And  the  publican,  standing  afar  off,  would  not  lift  up  so  much  as  his  eyes  unto 
heaven,  but  smote  upon  his  breast,  saying,  God  be  merciful  to  me  a  sinner. 

Publican.     Luke  iii.  12.     Matthew  and  ZacchiBus  were  Publicans. 
Standing.     ludicates  the  imblican's  imstucliecl  posture  after  entering 

the  sanctuary. 
A.far  off.     Gr.,  apart  from  the  holy  place. 

But  not  far  from  God,  who  is  nigh  to  the  contrite.     Psa.  xxxiv.  18. 
"  One  stands  up  close  and  treads  on  high, 
Where  the  other  dare  not  bend  his  eye. 
One  nearer  to  God's  altar  trod. 
The  other  to  the  altar's  God."     Crashaio. 
Impenitence  alone  creates  a  wide  gulf  between  us  and  God.    Luke  xv.  l.S. 
The  Pharisee's  fierce  spirit  and  piercing  glances  repelled  the  publican. 
The  publican  under  the  mighty  influence  of  a  first  repentance,  comes 

to  pray. 
God  seizes  his  spirit,  and  he  feels  as  if  all  saw  his  guilt. 
The  Pharisee  pushed  ambitiously  forward,  to  the  upper  end  of  the  Cuart 

of  Israel. 
Those  seeming  farthest  from  God  in  deep  humiliation,  then  ever  draw 

nearest. 
The  publican  in  faith,  strangely  dares  to  enter  the  sanctuary. 
In  his  humility,  he  does  not  deem  himself  worthy  to  press   fon\-ard 

toward  the  holy  place. 
He  felt  that  justly  he  was  excluded  from  the  temple  below. 
His  mouth  would  acknowledge  the  justice  of  God,  if  shut  out  from  that 

above.     Eom  iii.  19. 
Eyes.     Jews  prayed  with  iiplifted  eyes,  Psa.   cxxiii.    1-2,  and   hands 

raised.     1  Tim.  ii.  8. 
But  his  heart  hurde^icd,  dared  not  yet  hope  for  acceptance.     Isa.  l\-iii.  5. 
Au  exquisite  picture  of  a  broken  heart  and  contrite  spirit.     Psa.  li.  17. 
It  was  an  abandonment,  utterly  and  for  ever,  of  all  self-righteousness. 
Had  he  spoken  of  self,  it  would  only  have  been  of  his  countless  sins. 
The  Pharisee  cast  his  eye  around  for  admirers  of  his  devotion. 
The  publican  has  no  one  to  think  of  but  his  guilty  self. 
"  Mine  iniquities  take  hold  upon  me,  I  am  not  able  to  look  up."    Psa.   ' 

xl.  12. 


216  SUGGESTIVE    COMJIENTAPvY  [C'HAP.  XVni. 

"  0  my  God,  lam  ashamed  and  bliisli  to  lift  up  my  face  !"     Ezra  ix.  6. 
Smote.     Gr.     Continued  smiting.     "  This   heart,  this  guilty  heart  of 

mine !" 
Ihc  author  met  a  female  in  Eg;vi3t,  smiting  her  breast,  with  earth  en 

her  head,  and  loudly  wailing.     Jer.  xxxi.  19. 
Davifl,  penitent,  smitten  by  a  strohc  lapon  his  heart.     2  Sam.  xxiv.  10. 
Smiting  on  his  breast  he  chid  his  heart — the  seat  of  all  evil  in  man. 
"  Sm-ely  I  repented,  I  smote  upon  my  thigh."     Jer.  xxxi.  19. 
Saying'.     The  prayers  a  deep  sigh,  bursting  from  the  depths  of  his  soul. 
Sighs  have  been  called  the  voice  of  God's  Spirit, 
"la  sinner  went  up  to  pray,  but  could  only  utter  one  word." 
Deep  emotion  has  few  words,  hght  hearts  have  many. 
Ee  merciful.     Salvation  by  grace  alone  known  in  the  Bible. 
But  no  salvation  without  the  fruit  of  good  works.     Matt.  vii.  20. 
"Righteousness  belongeth  vmto  the  Lord!    But  unto  us  confusion." 

Dan.  ix.  7. 
Hypocrites  convert  Scripture  formulas  into  refuges  of  lies.     Isa.   xxviii. 

15.  17. 
The  Pharisee  trusted  to  his  7ncrit  in  fastiq.'j  and  tithing. 
The  pubUcan  flies  to  mercy,  as  the  city  of  his  refuge,  and  clings  to  that 

altar. 
Many  postpone  repentance,  by  pleading  the  dying  thief's  accejjtance. 
Many  apologize  for  their  sins,  because  Noah,  David,  and  Peter  sinned. 
A  man  must  not  play  the  orator  before  God.     Psa.  xxxix.  9. 
The  most  eloquent  prayer,  the  moaning  of  a  broken  heart  for  mercy. 
Human  argument,  or  the  most  rigid  logic,  equal  not  a  penitimtial  tear. 
He  understood  the  promises,  better  than  the  Pharisee  his  Bible. 
Conscious  or  unconscious,  his  prayer  is  in  the  spirit  of  David. 
This  is  either  the  easiest  or  the  hardest  prayer,  as  it  is  received  by 

the  heart. 
One  glance  upward  to  God,  by  the  heart  through  faith. 
One  glance  imcardly,  where  the  sinner  has  sinned  against  Heaven. 
Sinner.     Gr.,  the  sinner — "  If  ever  there  was  a  sinner,  I  am  one." 
Grace  alone  reveals  unto  us  the  dc2:)ths  of  sin,  "  Behold  I  am  vile."  Job. 

xl.  4  ;  John,  xvi  8. 
This  great  word  In  luminous  force,  ever  stands  and  utters  the  mighty 

testimony  of  a  broken  heart ! 
This  word,  the  Pharisee  passes  by,  and  never  finds. 
It  was  uttered  by  the  Apostle  Paul  at  the  close  of  his  life.     1  Tim.  i.  15. 
David  said  "  I  acknowledge  my  transgressions,   my  sin  is  ever   before 

mo."     Psa,  li.  3. 


CHAP.  XVIII.]  oV   ST.    LTTKE.  217 

"  Have  mercy  iipon  me,  0  God,  according  to  thy  loving  kindness."    Psa. 

li.  1. 
The  publican's  prayer  was  the  simjile  outgusliing  of  Lis  sin-troubled 

heart. 
The  Pharisee's  was  suited  for  an  angel,  but  not  for  a  sinner. 
Vagueness  and  generality,  the  great  defects  in  most  petitions. 
It  was  an  humble  prayer ;  it  put  self  in  the  lowest  place. 
It  exalted  the  Divine  hohness  in  its  sole  cry  for  mercy. 


finKpoBet'.  Court  of  the  Gentiles.  Starcke  :  from  the  Pharisee.  Meyer  ;  from  tho 
Holy  Place.  Ooslerzee.  In  the  same  court,  that  of  the  Israjslites,  as  the  Pharisee,  vetije 
11.  Wordsworth,  icnio^,  not  (rraSel?,  taMvfi  his  stand,  verse  11,  Bcngel.  tous  o09aAju,ous. 
Christians  and  heathens  thug  lifted  their  eyes  and  hands  in  prayer.  TerfuUian. 
Publican  refused  lost  he  should  see  his  sins  written  in  the  very  heavens. C7i7-i/sos(oni. 

erttTTTev.  XJbi  dolor,  ibi  manus.  Bengcl.  It  chastises  the  hidden  sin  openly. 
Augustine.  Rome  finds  authority  tov  penance :  he  chastised  sin  in  himself,  il/a;TJo<i, 
Rheimish  Notes.  What  is  a  penitent  but  a  man  angered  with  self.  Augustine.  l\da-9riTC, 
from  t'Acwj  propitious.  Doctrinal  reference  denied.  Alford :  affirmed.  Major,  Stier. 
l\a(TTqpi.ov,  propitiation,  Rom.  iii.  25  ;  reconciUation,  Heb.  ri.  17 ;  mercy  scat,  Heb.  ix.  5. 
Isaiah  liii.  is  a  condensed  biography  of  the  Lamb,  typified  by  every  sacrifice.  Grotius  do 
Jiostoc!;,  dying,  cried  "I  am  that  publican."  Eome  nullifies  this  doctrine  by  her 
dogmas.  Decrees,  Council  of  Trent.  Canon  De  Justijicatione  anathematizes  all  who 
hold  Bible  teaching  on  this  vital  subject. 

d/iapToiAoi.  A  miserabl-e  sinner,  Luke  xiii.  2;  a  wicked  wretch  or  abandoned 
profligate.  Doddridge,  Psa.  Ixxix.  6;  Matt.  ix.  10;  Luke  vi.  32;  John  ix.  21;  1  Tim.  i.  9. 
riZ  aixapTU)\w.  The  sinner:  article  emphatic.JJoscnmun.fr,  Wetstein,  Bengel,  Wordi- 
ivorth,  Grcswell,  Stier  ;  pleonastic.  Bloomfield.  Probably  the  article  is  only  generic, 
pointing  him  out  as  one  of  a  classs  The  arti-cle  implies  not  bo  much  comparison  with 
others,  as  intense  self-abasement ; — "  Sinner  that  I  am."  Alford.  Who  am  confessedly  a 
sinner.  Middleton.  He  does  not  say,  I  am  a  creature  dependent  upon  God,  &c.  Boos. 
He  came  as  a  ripe  believer.  Lange;  a  penitent  sinner.  Stier,  Trench. 


14.  I  tell  you,  this  man  went  down  to  his  house  justified  rather  than  the  other  :  far 
every  one  that  cxaltcth  himself  shall  be  abased;  and  he  that  humhlcth  himself  shall  fi.i 
exalted^ 

I  tell  you.     For  I  know,  and  have  heard  many  such  jjrayers  before. 
Jesus  knew  not  only  the  heart  of  man,  but  the  counsel  of  God. 
The  proud  Pharisee  goes  away,  like  Cain,  rejected  of  Heaven. 
The  briefest  prayer  on  record,  was  an  answered  prayer. 
Publican's  prayer.     1.  Comprehensive  but  rare.      2.   Suitablo  yet    in- 
disiiensable.     3.  FuU  of  sorrows,  but  fuU  of  blessings. 


218  SUGGESTIVE    COMMENTAEy  [cHAP.  XVIII. 

Iilany  take  care  that  they  pray,  but  not  lioto  they  pray. 

True  humility.     1.  Acknowledges  his  sin.     2.  In  its  full  extent.      3.  As 

Ms  own  sin.     4.  Seeks  pardon  from  God. 
The  parable  of  the  woman  eucoiu-agcs  believing  perseverance. 
That  of  the  publican  enjoins  humble  apiiroach  to  the  mercy-seat.     . 
To  h.is  liouse.     This  is  not  intended  simply  to  round  off  the  narrative 
Although  he  remains  a  i^ublican,  he  returns  a  new  man. 
ins  new  life  will  shew  that  he  was  sanctified,  as  well  as  justified. 
lie  does  not  give  to  God  only  a  tenth,  but  consecrates  all  to  God. 
The  Pharisee  went  down  with  a  heart  fuU  of  scorn  and  pride. 
Ills  conscience  unsilenced,  and  "  the  wrath  of  God  abiding  on  him." 

John  iii.  86.     Psa.  Hx.  8. 
Tut  the  way  of  peace  have  they  not  known.     Kom.  iii.  17. 
Justified.     The  publican  is  acquitted,  pardoned,  and  accepted  of  God. 
God  grants  more  than  we  ask;  mercy  only  sought,  justification  unto 

eternal  life  given. 
Zacchffius  only  wishes  to  see  Christ,  but  receives  the  Lord  a  guest ! 
Dying  thief  prays  for  rcmeinhrance  but  is   welcomed  to  paradise.     Eph. 

iii.  20. 
The  Pharisee  literally  supplicated  nothing,  least  of  all  justification. 
Justification  has  no  degrees,  it  is  a  complete,  and  perfect  act.     Ptom. 

iii.  24. 
The  meritorious  obedience  and  death  of  Christ  the  alone  ground  of  a 

sinner's  justification.     Piom.  v.  1 ;  iii.  22  ;  Gal.  ii.  16. 
"It  isGod  whojustifieth.  Who  is  he  that  condemneth?  "  Kom.  viii.  33-31. 
Every  soul  is  either  within,  or  without  the  kingdom  of  God. 
"There  is  now  no  condemnation  to  them  who  are  in  Christ  Jesus." 

Eom.  viii.  1. 
"  The  beUever  hath  everlasting  life,  and  shall  not  come  into  condemna- 
tion."    John  V.  24. 
"If  we  confess  our  sins,  God  is  faithful  and  just  to  forgive."      1  John 

i.  9. 
Elatfering  cm-selves   to  be   a   little   holier  than   another  is  Pharisaic 

leaven, 
ilatlier.      Nothing  here  touches,  one  justified  a  little,  and  the' other 

much. 
The  publican  went  home  pardoned  and  accepted  before  God. 
One  gives  thanks,  so  as  to  forget  to  pray.     The  other  prays,  so  as  to  have 

cause  for  thanks. 
Cue  compares  himself  with  others,  the  other  with  the  law. 
One  counts  Lis  virtues,  the  other  mouma  over  his  sins. 


CHAP.  XVIII.]  ON    ST.  LUKE.  219 

One  witli  all  Lis  virtues,  loves  siu;  the  other  with  all  hia  sins  loves 

virtue. 
1.  The  publican's  prayer.     2.  His  spirit.     3.  His  reward. 
Exalteth.     Substance  of  these  words  repeated  7  times.     Matt.  viii.  8 ; 

XX.  26  ;  xxiii.  12.     Luke  xiv.  11 ;  xxii.  26.     John  xiii.  14. 
As  pride  excluded  archangels  from  heaven,  so  it  will  men  also. 
Like  the  fly  in  the  ointment,  pride  nullities  all  our  virtues.     Eccles.  x.  1. 
The  proud  prayer  of  the  pretender  to  righteousness  is  sin. 
The  Gospel  leads  to  depths  (one's  depravity)  and  to  heights  (communion 

with  God). 
Abased.     Illustrated  by  Pharaoh,  Goliath,  Hamau,  Nebuchadnezzar, 

Herod. 
livimbleth.     The  only  spot  on  earth  where  a  sinner  can  commune, 

is  in  the  dust.     2  Cor.  vii.  10. 
'*  To  this  man  will  I  look ;  even  him  that  is  poor  and  of  a  contrite  spirit." 

Isa.  Ixvi.  2. 
"  God  resisteth  the  proud,  biit  givcth  grace  to  the  humble."     Jas.  iv.  6. 
"Our  iniquities  like  the  wind  have  carried  us  away."     Isa.  Ixiv.  6. 
Hiunility  the  grace   of  Abraham,   Jacob,  Moses,   David,   Job,   Daniel, 

Isaiah,  John,  Paul. 
Exalted.     Three  times  our  Saviour  repeated  these  words.     Matt,  xxiii. 

12.     Luke  xiv.  11. 
Our  prayers  are  our  judges,  foreshadowing  the  final  decree. 


Se5i/cotM|iieVos — fi,  acquitted  and  pardoned,  not  more  than  tlao  other,  but  rather  thaa 
the  other.  For  y\  eKeLvo<;,  Tischcndorf  reads  tj  yap  e/ceiros,  fio  also  Wordsworth,  on  tho 
authority  of  many  of  the  best  MSS.  Laclunanii,  Meyer,  and  Al/ord  read-jrap'  ix^lvoi',  so 
also  Cod.  Sinai.  In  either  case  fj.aX\ov  is  to  be  understood,  as  in  chap.  xv.  7;  1  Cox-. 
xiv.  19.  The  Pharisee  was  not  justified  in  any  sense  ;  for  ho  was  abased.  Bt'nf/cL  God 
is  high;  exalt  thyself,  He  iiees  from  thee;  humblo  thyself,  and  He  stoops  to  thee. 
Augustine.  I'havisee  also  justified,  but  not  so  fully  as  tho  publican.  Von,  Gerlach, 
There  h)  danger  in  preferring  the  publican's  sins  to  the  Pharisee's  virtues.  These  things 
(fasting,  tithing,  &c.)  ye  ought,  lic.  Hammond.  God  more  pleased  with  penitence  after 
sin,  than  pride  in  acts  of  piety.  Auyustine.  He  prefers  a  contrite  pcccavi  to  the 
conceiicd  Deo  aratias.  Andrews.  Proverb  like  Shu.shan  witnesses ; — Mordecai  honored, 
and  llaraan  humbled.  Hall.  Tho  debtor,  in  the  parable,  forgiven  little,  was  not  forgiven 
at  aU.  Calvir>.  The  narrative  of  Luke  here  unites  with  Matt,  and  Mark  after  being 
parted  for  nine  chapters,  or  351  verses.  Ooslerzee. 


15.  And  tliey  hrought  unto  him  also  infants,  that  he  would  touch  them:  hut  tclwn  his 
disciples  saw  it,  they  rebuked  tlicm. 

Infants.     Gr.,  cUo  the,  or,  their  infants.     The  people  not  only  came 
tiiemselves,  they  brought  their  infants. 


220  SUGGESTIVE    COISTMENTABY  [CHAP.  XVin. 

An  example  to  all  parents — to  come  to  Jesus  and  bring  their  cliildren 

■with  them. 
"  I  ■will  ponr  my  spii^it  upon  thy  seed,  and  my  blessing  lipon  thine  off- 
spring."    Isa.  sliv.  3. 
Our  spiritual  interest  for  children  measures  our  love  for  the  Saviour. 
Heathen  feel  little  concern  for  the  soul  or  body  of  children. 
None  but  Christian  parents  rightly  regard  the  richest  legacy  of  hcayen. 

Acts  ii.  39. 
Touch  them.     Put  his  hands  on  them.     Matt.  xix.  13. 
Jacob  laid  his  hands  on  Ephraim  and  Manasseh.     Gen.  xlviii.  14  ;  Nimi. 

xx-vdi.  18  ;  2  Kings  v.  11. 
Aaron  ■with  lifted  hands  blessed  the  people.      Lev.  ix.  22,  and  Christ 

the  disciples.     Luke  xxiv.  50. 
Not  to  say  anything  unto  them,  but  to  pray  over  them. 
A  sign  of  dedicating  persons  to  God,  and  imparting  to  them  spiritual 

gifts. 
"With  our  Saviour,  ho-wever,  it  ■was  an  actual  conveying  of  blessing. 
"  Men  shall  be  blessed  in  Him,  and  all  nations  shall  call  him  blessed." 

Psa.  Ixxii.  17. 
No  superstitious  notion  of  magical  efficacy  in  the  touch. 
Parents   here   remembered   the  benedictions   of  patriai'chs.     Lev.  i.  4 ; 

Lev.  xvi.  21. 
The  more  toiiching,  as  it  ■was  a  farewell  scene. 
The  vei-y  request,  proves  the  majesty  and  gentleness  of  the  Lord. 
Kehuked  them.    Thinking  the  intrusion  useless,  and  the  Gospel  only 

for  adults. 
Instead  of  children  first  becoming  like  adults,  adults  must  become  like 

children. 
He  shews  infants  as  such,  are  capable  of  the  kingdom  of  God. 
Whom  men  reject  as  ■worthless,  the  Lord  often  welcomes  as  His, 
It  is  no  strange  thing  to  be  rebuked  by  those  ■who  should  encourage. 
It  ■was  no  envy  but  a  sincere  regard  to  the  Master's  convenience. 
An  officious  sense  of  their  o^wn  importance  as  "  His  followers." 
Rashness  and  over-haste  too  often  characterize  new  converts. 
What  good  can  sucli  children  get  from  His  laying  hands  upon  them? 
This  great  word  rebukes  the  proud  contempt  in  which  the  world  held 

children. 
The  kingdom  of  heaven  consists  of  such  children,  and  child-like  men. 
Not  through  their  original  innocence,  but  promised  grace.    Acts.  11.  39. 
Jesus  had  much  more  condescension  than  his  disciples  supposed. 
It  was  not  their  first  error,  another  at  Sychar.    John.  iv.  27. 


CHAP.  XVIII.]  ON    ST.    LUKE.  201 

7rpoo-c'f/)fpov.  Tho  tense  denotea  continued  action,  icat  to.  Ppe<i>r),  their  very  hahes. 
los  apTtyeVi'TjTa  Pp<i<l>Vi  1  Peter  ii.  2;  a-b  ^pe'i^ou;,  i.e.  from  the  cradle,  2  Tim.  iii.  15. 
Webster's  Si/ntar.  irai&Cov.  New  bora  iufantg,  Matt.  ii.  8;  Luke  ii.  17.  .\.  child,  Mat*. 
xviii.  2.  For  a  prl  twelve  years  of  age,  JIark  v.  39.  ^pe'||)»).  New  bora  babe.  Aesch; 
suckliitg.  Pind,  words  usad  by  Matt,  and  Mark,  may  signify  a  youth.  Norton.  1','natiaj,  a 
pupil  of  John,  given  to  the  lions  at  Antioch,  one  of  these  infants,  Nicephorus.  Luke  here 
eAArji'ifwi'  has  Ppi<l>ri ;  the  others  have  naiSCa.,  which  Luke  also  has  in  verses  16,  17.  Words- 
worth.  Babbis  taught  children  perished  like  brutes.  Lightfoot.  The  question  of  being 
permitted  to  dedicate  infants  to  God  was  sure  to  rise.  Our  Lord,  by  anticipation, 
furnishes  an  answer  for  all  future  ages.  Not  only  is  infant  baptism  justified,  but  this 
act  is  the  normal  pattern  of  all  baptism.  Brown.  I  will  not  assert  a  sec-ret,  impercep- 
tible, habit  of  faith,  but  there  is  in  infants  au  innocency  instead  of  faith.  Jer.  Taylor. 
None  can  enter  the  Kingdom,  except  as  a  Utile  child.  Adults,  seeming  exceptions,  must 
come  as  little  children.  Alford.  airrnTai.  To  cure  the  sick.  Eisner.  iiKTiiiL-qa-ay.  Ttey 
were  presented  at  once,  in  a  throng.  Olsluixcsen. 


16.  But  Jeiug  called  them  unto  him,  and  said,  Suffer  little  children  to  come  unto  me, 
and  forbid  them  not :  for  of  such  is  the  kingdom  of  God. 

Called.     Many   eliglitecl  of  men  are  chosen   of  God.     1  Cor.  i.  2-8 ; 

Heb.  xi.  38. 
Suffer.     He  here  blesses  with  no  unmeaning  and  empty  ceremony. 
He  endorses  no  pagan  or  Romish  superstition  of  amulets  or  charms. 
A  blessing  for  children.     1,  earnestly  requested.     2,  hastily  denied.     3, 

graciously  granted.     4,  abidingly  confirmed. 
Unto  Me.     Not  that  the  children  must  first  become  as  you,  but  you  as 

the  children. 
A  child  in  the  arms  of  its  mother,  an  embodied  call  for  help  to  a  faithful 

God.     Isa.  xlv.  10. 
•'  Eeceive  me  ;  I  have  nothing,  I  need  everything." 
A  hving  expression  oi  faith — "  I  trust  I  shall  not  be  left  to  perish  without 

help." 
A  child  lets  itself  be  carried  and  brought,  caressed  and  blessed. 
We  need  child-like  simplicity,  humility,  and  trust. 
If  we  have  to  do  with  men,  the  rule  is  "  beware  of  men."     Matt.  x.  17. 
"  I  said  in  my  haste.  All  men  are  liars."     Psa.  cxvi.  11. 
"  Cursed  be  he  who  trusteth  in  man  or  maketh  flesh,"  itc.     Jer.  xvii.  5. 
Forbid.     Gr.  Hinder,  either  by  word,  deed,  or  even  look. 
His  heart  yearned  after  these  innocents,  as  such. 

The  Ouly-begotten  of  the  Father !  with  an  unconscious  babe  in  His  arms  1 
He  did  not  forbid  infants  to  be  circumcised  imder  the  0.  T. 


222  SUGGESTIVE    COMMENTAKY  [CHAP.  XVIII. 

He  does  not  now  forbid  parents  to  indenture  their  children  to  God  in 

baptism. 
Christian  dispensation  does  not  lessen  but  enlarges  believers'  pri\ileges. 
He  ■who  lets  children  die,  bids  them  to  better  things  -nith  Him  above. 
The  only  time  the  Redeemer  "  was  much  displeased"  was  with  officious 

interfering  with  children  coming  to  Him. 
Displeased.     Mark.  x.   14.     Gr.  denotes  great  pain,  implying  grief  and 

indignation. 
Of  such.     Simjjlicity,  innocence,  humility  give  free  access  to  Christ. 
It  implies  that  children  may  be  truly  regenerated  by  the  Spirit. 
Samuel,  Isaiah,  Jeremiah,  John,  Timothy,  instances. 
Children  under  the  former  dispensation  were  recognised  as  members  of 

the  visible  church. 
"  Ye  stand  this  day  before  your  God,  your  little  ones,"  &c.     Deut.  x.xix.  10. 
Circiuncision  at  8  days  old  a  seal  of  the  righteousness  of  faith,  Eom.  iv.  11. 
Infant  baptism  generally  regarded  as  in  the  place  of  circumcision.     Acts 

X.  2 ;   xi.  14  ;    Acts  xvi.  15  ;    xvi.  31 ;  xviii.  8  ;  1  Cor.  i.  16  ;  vii.  14  ; 

Isa.  xxviii.  9. 
Church  on  earth  largely  consists  of  those  called  in  early  life. 
Kingdom  above,  consists  in  a  great  degree  of  those  dying  in  infancy. 
They  are  those  "  who  have  not  sinned  after  the  similitude  of  Adam's  sin." 

Eom.  v.  14. 
They  are  therefore  justified  without  the  similitude  of  Adam's  faith. 
Children  receive  the  inheritance  as  the  free  gift  of  God. 
"  Is  it  well  with  thee  ?  with  the  child  ?  It  is  well."  2  Kings  iv.  26, 
"Eachel  (without  cause)  wept  for  her  children,  refusing  to  be  comforted." 

Matt.  ii.  18. 
If  children  were  not  too  young  to  be  circumcised  in  the  0.  T.,   they  aro 

not  too  young  to  be  baptized  under  the  Gospel. 
By  this  sacrament  they  are  indentured  to  the  Lord. 

Blessed.     Mark.  x.  16.   What  did  this  mean,  if  it  did  not  benefit  them  ? 
"  If  the  root  be  holy,  so  are  the  branches."     Eom.  xi,  18. 
Kingdom.     Some  believe  it  has  more  children  than  adults. 


TOiovTutv,  unto  Ruch.  Tyndale.  1.  The  principal  portion  of  heavenly  ctwellers  aro 
infants.  2.  Kingdom  Indongs  to  bolievjiig  children  as  well  as  adults.  8.  Child-like  in 
disposition.  4.  Eofcrs  to  believing  children,  and  those  who  resemble  them  in  qualities. 
Alexander.  Children  from  infancy  up,  may  bo  subjects  of  grace,  Edwards,  Brown. 
KwAueTf.  The  children  of  freemSn  aro  free.  Lewes.  After  the  sin  and  misery  in 
iimrricil  lite,  this  breaks,  like  abeam  of  sunshine,  through  tho  dark  clouds.  OotterMec, 
Uuplism  of  iiifuutu  an  indenture.  Miller. 


CHAP.  XVIII.]  ON    ST.    LUKE.  223 

17.  Verily  I  say  vnto  you,  Wliogoever  shall  not  receive  the  Idnf/dom  of  Qod  as  a  lillla 
child  shall  in  no  loise  enter  therein. 

King-dom.  God  is  said  to  have  two  residences,  Heaven  and  the  con- 
trite heart.     Isa.  Ivii.  15. 

I^ittle  child.  Bom  under  sin,  by  natm-e  are  etiildren  of  wrath.  I'sa. 
li.  5  ;  Ephes.  ii.  3. 

But  comparatively  they  arc  Jmmble,  contented  in  a  hut  as  in  a  palace. 

The  royal  robe,  and  the  Indian  blanket,  are  esteemed  alike. 

They  are  teacltablc,  not  too  proud  to  learn,  nor  puffed  u^j  with  conceit. 

Thej'  are  not  envious,  the  gay  dress  of  others  does  not  rouse  their  anger. 

They  are  not  inalicious  ;  infant  quarrels,  arc  soon  forgotten  in  love. 

"  Be  not  children  in  understanding,  but  in  malice  be  ye  chiltken."  1  Cor. 
xiv.  20. 

Children  are  without  guile ;  their  sins  are  bursts  of  passion,  not  well- 
planned  assaults  on  virtue. 

Free  from  covetousness,  they  desire  neither  power  nor  wealth. 

"He  feeds  his  flock  like  a  shepherd,  and  gath'ers  the  lambs  in  his  aims." 
Isa.  xl.  11. 

Christ's  last  injunction  to  Peter.     (John  xj;i.  15.)     "  Feed  my  lambs." 

Teaches  us  to  be  "  gentle,  instructing  in  meekness."    2  Tim.  ii.  24-25. 

"  We  were  gentle  among  you,  even  as  a  nurse  cherisheth."  &c.  1  Thes. 
ii.  7. 


Ttaihiov.  A  little  child  can  partially  uso  his  reason,  so  as  to  receive  ;  but  an  infant 
expresses  a  lower  degree,  suited  to  the  Lord's  touch.  Bcnpel.  A  child  is  no  hypocrite 
held  in  thraldom  by  worldlincss  and  wealth.  Chrijsostom,  Ellicott. 


18.  And  a  certain  ruler  asked  hivi,  saying,  Good  Master,  ivhat  shall  I  do  to  inherii 
eternal  life  l 

Certain.     Matt.     Behold  !  calling  si^ecial  attention. 

Rtiler.     Either  in  the  synagogue  or  was  a  civil  magistrate. 

This  eye-witness  relates  the  deep  impression  made  by  this  incident. 

Christ  was  still  surrounded  by  the  Pharisees  tempting  him. 

This  ruler  had  been  partly  gained  over  by  Jesus. 

Pharisees  would  prove  our  Lord  an  impostor  by  their  question. 

■'  Have  any  of  the  rulers,  or  Pharisees  believed  on  him?"     Jtihn  vii.  48. 

The  conversion  of  those  high  in  wealth,  power,  or  talents,  is  noticed. 

Ruler.     Young  man.     Matt.  xix.  20.     A  prince.  Wicldiffe,  liheims^ 


224  SUGGESTIVE    COMIIEXTARY  [cHAP.  XVIII, 

Diligence  rewarded,  Jeroboam.  1  Kings xi.  28.  Virtue  crowned,  Solomon. 

1  Kings  iii.  13. 
Hunning.     Mark  x.  17.     Time  may  be  improved,  and  yet  the  kingdom 

be  lost. 
"  Your  goodness  is  as  a-momiug  cloud,  and  as  the  early  dew."     Hos.  vi.  4. 
Afterwards  he  went  slowly  and  soiTOwfully  away. 
Kneeled.     Denoted  reverence,  courtesy  and  humility. 
He  was  not  ashamed  like  Nicodemus,  to  meet  him  in  the  highway. 
Asked.     If  we  would  leam  how  to  be  saved  we  must  api^ly  to  the  Great 

Teacher. 
To  arrogate  to  ourselves  ability  to  win  eternal  life  by  good  works,  is 

sacrilege ;  to  defile  the  gift  (Jas.  i.  17.)  with  polluted  hands. 
He  is  not  accused  of  tempting  Christ  like  the  Pharisees. 
An  honest,  though  erroneous,  and  self-righteous  seeker  after  peace. 
Good  Master.     A  good  man  teaches   good  things   in   a  good  way. 
Israel's  old  sin,  "they  flatter  me  with  their  lips."     Psa.  Isxviii.  36. 
"Master,  we  know  that  Thou  teachest  the  way  of  God  truly."   Luke  xx.  21. 
"  Leam  of  me,  for  I  am  meek  and  lowly  in  heart,  and  ye  shall  find  rest." 

Matt.  xi.  29. 
There  is  no  learning  the  way  to  heaven  but  in  the  school  of  Christ. 
Sliall  I  do  ?     He  seeks  not  grace,  but  reioard  for  his  own  viiiue. 
A  man  full  of  good  intentions,  but  no  self-knowledge. 
Respect  for  the  law,  but  full  of  self-complacency. 
Strange  mixture  of  sincerity  and  lutiable  self-deception. 
His  question  speaks  well  for  the  earnestness  and  zeal  of  his  early  training. 
He  felt  he  still  lacked  something,  although  he  knew  not  what. 
In  every  age  men  have  proved  by  their  costly  sacrifices   their  misgivings, 

of  a.  fatal  defect  of  title  to  heaven. 
Saul  of  Tarsus  said,  "  Lord,  what  wilt  thou  have  me  to  do  ?"     Acts.  ix.  6. 
The  jailor  of  Philippi  said  "  Wliat  must  I  do  to  be  saved  ?"    Acts.  xvi.  30. 
The  same  enquiry  was  urged  on  the  day  of  Pentecost.     Acts.  ii.  37. 
It  implies  a  concern  not  felt  by  the  xmthinldng  world. 
Good  thing.    Matt.  xix.  16.     He  takes  for  granted,  that  out  of  his  own 

good  treasure  he  can  bring  an  acceptable  offering  for  God. 
I  do.     Restless  at  heart  with  all  his  virtue  and  wealth. 
To  good  already  done  he  would  add  new  forms  of  splendid  piety. 
He  exi^ected  some  penance  that  should  flatter  his  pride. 
Inherit.     Possess  in  my  own  rigid,  everlasting  happiness. 
The  young  ruler  does  not  j)erceive  the  inconsistency  between  doing  and 

ifilieritiiig. 
He  blindly  aims  at  extraordinary  merit  to  become  like  Christ. 


CHAP.  XVni.]  ON   ST,    LUKE.  225 

JL'ternal  life.     These  words  occur  first,  Dan.  xii.  2  ;   here  and  Matt. 

XXV.  40. 
1^0  Sadducee :  conscience  compelled  him  to  confess  another  world. 
With  young  gay  worldlings  thoughts  of  an  eternal  life  are  rare. 
They  tax  themselves  to  rid  their  minds  of  such  unwelcome  themes. 
The  dance,  cards,  chase,  theatre,  iDublic  life,  are  successively  plied. 


apxi^v. — Prince.  Tijndale.  ayaOi. — Not  so  much  of  flattery  as  tbougbtfulness.  Stier. 
Excessive  admiration  for  our  Lord's  superior  virtue.  Alfurd.  If  he  was  ignorant  of  Ilis 
divinity,  the  term  was  used  as  flattei-y,  and  therefore  to  bo  rebuked.  Foster  He  hud 
probably  heard  of  Jesus'  condemnation  of  tradition.  Hawcs. 


19.  And  Jesus  said  -unto  him,  Why  callest  thou  vie  good  ?  none  is  good,  save  on«,  that  is, 
Qod. 

Why  callest  ?    Ckrist  takes  care  not  to  say  "  I  am  not  good^ 

He   calls    himself  the    "  Good   Shepherd,''^   more  than  "  Good  Master." 

John  X.  11. 
He  objects  to  the  siq)erficial  and  outward  meaning  attached  to  the  word. 
Truth  is  the  salt  of  cotu'tesy,  making  it  differ  horn  flattery . 
Good.     He  dechued  being  classed  with  other  "  good  masters." 
''  By  such  terms  you  acknowledge  me  to  be  divine.'" 

The  ruler  with  all  his  humility  and  reverence  held  Christ  to  be  a  incrc  man. 
Christ  attests   His   own   divinity,  affirming  "  none  is  good,  save  One." 

Luke  1.  35. 
Christ  knew  Himself  not  after  the  flesh.     2  Cor.  v.  IG. 
Christ,  not  only  the  Highest  Good  but  the  Source  of  all  good  to  others. 
"  There  is  none  holy  as  the  Lord,   for  there  is   none   be^de    Thee." 

1  Sam.  ii.  2. 
"  All  men   should  honor  the  Son   even   as   they  honor  the   Father.''^ 

John  v.  23. 
Jesus,    the   full    Hght    of    divinity,    "  God,    manifest    in    the    flesh." 

1  Tim.  iii.  IG. 
God.     Goodness  infinite, — itnderivcd,  and  unchangeable. 
We  likewise  should  turn  our  commendations  to  his  glory. 


In  the  parallel  passage,  JIatt.  xix.  17,  the  following  reading  is  adopted. — rt  ue 
lpu>Ta%  -nepX  ToC  ayoudov;  cts  iaTiv  6  ayaflds.  Qrotius,  Mill,  Griesbach,  hachmavn, 
Tiichendorf,  Tregcllcs,  Al/ord,  Wordsworth,  Muller,  Cod.  Sinai,     rine  Ae'yets  o.yaB6v.-~ 


226  suGaESTi\'E  commentaky  [chap.  xvin. 

To  ti7  tho  young  man's  Imowledge,  as  when  He  enquired  why  David  called  Kim  Lord. 
W.  Jones.  Merely  an  ancient  interpretation.  Wetstcin,  Matthias,  Oosterzee.  No 
Marcionite  emendation;  our  Lord  neither  directly  asserts  his  own  divinity  (old 
Dogmatists) ;  nor  decidedly  denies  it  (modern  Eationalists).  God  alone  is  good,  since 
Christ's  humanity  was  liable  to  temptation.  Oetenger.  The  Good  One  is  to  be  asked 
concerning  good.  Bengel.  The  human  goodness  of  Christ  reaches  perfection,  through 
conflict.  Ullmann.  Never  has  Jesus  iwotested  against  any  degi-ee  of  adoration.  Iloos. 
"Why  askest  thou  me  about  that  which  is  good  ?  One  is  good  ;  address  thyself  to  Him. 
Neander.  'UTiy  askest  thou  me  about  the  good  ?  Lange.  Various  readings  from  Origcn.' 
Matthias.  Marginal  gloss  :  answer  more  suitable  to  the  question.  Wetstcin.  Rec.  text. 
Brown,  Scrivener,  Sticr.  God  to  the  sinner: — Do  this,  and  live.  .  It  is  to  awaken 
conviction  of  his  deep  need  of  grace.  Oosterzee.  Unanswerable,  and  about  the  highest 
good.  De  Wette.  That  goodness  is  referred  to  in  the  ssnse,  "  My  doctrine  is  not  mine" 
(John  vlii.  16).  Lutkardt.  Why  call  me  "  good,"  unless  you  own  me  to  be  God  ?  You  come 
to  me,  why  not  go  to  God  at  once.  His  will  alone  is  the  absolute  rule  of  good.  Alexander, 
Contrast  between  the  divine  perfections,  and  the  humanity  of  Jesus.  Meyer.  In  directing 
him  to  God,  He  directed  him  to  Himself.  Sujjreme  goodness  belongs  alone  to  God. 
Brown. 

oiiSels.  Translators  dispense  with  their  favorit-e  solecism  ;  no  man,  except  God. 
Alexander.  If  I  am  only  master,  why  call  me  gaud .'  if  i  am  God,  why  call  me  master  t 
Why  not  call  me  God  ?  for  there  is  none  good  but  God.  V/ordsworth.  Quid  me  dicis 
bonum,  quern  negas  Deum?    Non  ergo  se  bonum  nogat,  sed  Deuia  dcsignat.  Ambrose. 


20.  Thoa  l;howest  the  commandments.  Do  not  commit  adultery.  Do  not  kill,  Do  not 
steal,  Do  not  bear  false  witness.  Honour  thy  father  and  thy  mother. 

Kno"west.     Implies  he  must  liave  carefully  read  the  law  of  God. 

Our  Lord  treats  him  as  a  wise  physician  does  a  patient. 

Cominaiiclinents.  A  Jew  understood  the  ten  commandments,  definitclij. 

Christ  endorses  them  as  universally  hinding  to  the  end  of  the  world. 

He  begins  with  the  second  tabl6,  since  men  could  see  the  fruit. 

This  is  an  easy  and  natural  test  of  man's  conduct  to  man. 

Outward  obedience,  would  never  have  made  him  perfect.     1  Cor.  xiii.  3. 

^Ve  learn  that  keeping  all  the  commandments  is  perfect  holiness. 

The  holy  patriarch  confessed,  he  did  not  keep  one  of  a  thousand.     Job. 

ix.  3. 
This  young  man's  perfect  obedience  was  a  fatal  delusion. 
He  who  expects  salvation  on  this  ground  must  show  a  life  of  sinless 

obedience. 
"  Cursed  is  every  one  that  coutinueth  not  in  all  things,"  &c.      GaL 

iii.  10. 
"Whosoever  offendeth  in  one  point,  is  guilty  of  all."     Jas.  ii.  10. 
Do  not.     Repeated  witli  delicacy,  to  its  keenest  climax. 
Hast  thou  kept  this?  and  actually  this  also  ? 


CHAP.  XVIII.]  ON    ST.    LUKE.  227 

These  vciy  prohibitions  unnecessaiy,  were  men  natm-ally  good. 

Because  man  vill  sin  therefore  God  must  legislate. 

At  heart  man  is  revengeful,  impure,  dishonest  and  false. 

By  these  humble  lessons,  the  Great  Master  has  trained  his  disciples  in 

every  age,  to  understand  their  utter  inability  to  obey. 
The  duties  of  the  first  table  did  not  furnish  so  decisive  a  test  to  men. 
Honor.     The  fifth  named  law,  is  positive,  the  others  are  negative. 
Our  Lord  thus  introduces  a  youth  to  a  perfect  stranger  viz.,  himself. 


ti'ToAo?.  Against  the  Antinoniians,  the  Lord  hero  maiutains  that  the  law  must  ha 
kept  in  order  to  salvation.  Only  by  no  other  way  than  by  grace.  LiyUtjout.  M<).  Our 
Saviour  enumerates  all  these  commands,  in  order  more  clearly  to  bring  out  the  young 
man's  self-righteousness.  Da  Wette.  Tested  tho  youth's  inability  to  perceive  his  deep 
need  of  grace.  Oosterzce. 


21.  And  he  said,  All  these  have  I  kept  from  my  youth  up. 

All  these.     This  was  no  hypocritical  profession,  but  an  honest  belieL 

He  thought  he  hadjijtislicd,  Jesus  Icnew  he  had  not  begun. 

The  young  man  is  too  much  blinded,  to  understand  Chiist's  meaning. 

1.  Self-righteousness  of  doctrine  and  sentiment,  head  and  heart. 

2.  Self-righteousness  of  the  heart,  with  orthodoxy  of  the  head. 
To  be  undeceived  by  the  shock  of  death  is  a  fearful  surprise  ! 
Fancied  spiritual  riches,  lead  to  conceit  and  jjride. 
Temporal  riches  often  cover  spiritual  poverty. 

An  answer  more  full  of  da-rlmess,  impossible  to  conceive. 

"Whoso  trusteth  his  own  heart  is   a  fool,"  God  being  judge.      Pr&v. 

xxviii.  26. 
We  continually  break  the  law  in  thought,  if  not  in  deed.     Psa.  li.  6. 
I  kept.     The  profoundest  ignorance,  here  utters  a  fearfully  artless  hV 
No  mere  man  has  ever  loved  his  neighbor  as  himself,     Eccles.  vii.  20. 
His  candor  contrasts  with  hypocritical  Pharisees,  "  Jesus  loved  him.' 

Mark  x.  21. 
He  entirely  overlooked  all  the  spirituality  of  the  law. 
Every  imagination  of  the  thought  of  the  heart,  had  been  evil  from  his 

youth.     Gen.  viii.  21. 
"I  was  alive  without  the  law  once :    when  the  commandment  came,  sin 

revived,  and  I  died."     Piom.  vii.  9. 
Men  tliiuk  themselves  innocent,  because  they  are  ignorant. 


228  SUGGESTIVE    COMJIENTAEY  [CHAP.  XVxn. 

Prom  my  youtli.     But  all  these  things  had  not  given  him  pcaoo  of 

mind. 
His  conscience  still  required  something  more  to  pacify  it. 
Others  think  it  a  vain  conceit,  laying  a    train    for  the    applause    of 

Jesus. 
Satan  never  has  such  success,  as  when  he  spreads  out  our  virtues. 
The  Saviour  knew  all  the  windings  of  the  young  ruler's  deceitful  heart. 
Without  directly  contradicting  him,  he  effectually  exposed  him. 
"What  lack  I  yet?"      Matt.  xix.  20.      He  desires  to  secure  a  rightful 

claim  to  heaven. 
It  argues  an  extremely  superficial  view  of  the  meaning  and  extent  of  tho 

law. 
Something  whispered,  it  was  too  easy  a  way  of  getting  to  heaven. 


Tavra  iracra.  Self-righteousness  prompted  this  boast.  A  sad  confession  of  a  deep 
want  remaLQing  unsatisfied.  Lange.  icpvKa^afjL-qv,  literally  to  have  the  custody,  tvatched, 
guarded.  veorqTOi. — Matt.  xis.  20.  This  proves  nothing  as  to  the  precise  age  of  the 
ruler.  Alexander.  Kot  precisely  a  youth,  according  to  the  jiresent  use  of  the  term,  yet 
he  was  a  young  man  to  he  a  ruler.  Stier.  Speaks  as  one  looking  back  complacently  on 
his  past  life.  Ncander.    ixov  omitted.  Tischendorf,  Alford. 


22.  Now  when  Jesus  heard  these  things,  he  said  xinto  him.  Yet  lacTcest  thou  one  thing  : 
sell  all  that  thou  hast,  and  distribute  unto  the  poor,  and  thou  shalt  have  treasure  in 
heaven  :  and  come,  follow  me. 

Jesus  heard.     With  divine  amazement.     Mark  vi.  6.     Marvelled, 

Contrast  his  ingenuousness  Avith  the  cunning  hypocrites  of  the  Sanhedrim. 

liOved.  Mark  x.  21,  Meek,  attractive,  interesting,  amiable,  pro- 
mising. 

Loved  the  sincerity,  earnestness  and  frankness  of  the  youth. 

Tears  oftener  named  than  smiles  in  our  Saviour's  life. 

Yet  at  times  raaiance  divine  seems  to  beam  forth. 

Yet  lackest.  If  we  would  win  souls,  wisely  admit  all  they  do  well;  no 
one  will  be  confuted,  until  first  convinced. 

Without  charging  him,  the  Lord  clearly  brings  out  supreme  love  of  earth. 

One  thing.     Not,  hut  one  thing.     God  knew  he  lacked  many. 

With  the  waut  of  tho  principal  thing,  he  lacked  all. 

Complete  suljjection  of  the  heart  to  God  was  the  one  great  need. 

Tho  youjig  man  was  now  to  give  proof  that  he  was  in  earnest. 


CHAP.  XVin.]  ON    ST.    LUKE.  229 

It  was  a  test  of  bis  having  broken  Ibc /rs<  command  of  tbe  table. 

If  found  wanting  in  tbe  first  balance,  all  else  is  wortblcss. 

Every  one  of  us  has  sometbing  be  must  give  up,  in  order  to  enter  the 

kingdom. 
He  was  guilty  of  "  covetousness,  which  is  idolatiy."     Col.  iii.  5. 
Christ  requires  him  to  abandon  what  He  kneiv  to  be  his  idol. 
Had  his  ruling  passion  been  the  love  of  pleasure  another  test  was  needed. 
Multitudes  have  given  up  their  wealth  and  retained  some  other  idol. 
Sell  all.     It  involves  willingness  to  lay  all  he  has  at  tbe  feet  of  Him 

who  Was  Author  of  the  commandments. 
Tbe  Divine  Teacher  made  his  compliance  necessary  to  salvation. 
Love  of  earth,  too  heavy  a.  weight  to  win  in  tbe  Christian  race.  Heb.  xii.  i. 
Charity  smoothes  the  path  of  others,  and  speeds  tbe  way  of  tbe  giver. 
This  simple  test  proved  his  ignorance  of  tbe  first  commandment. 
A  human  sage  would  have  contradicted  the  young  man,   saying,   "  Thoa 

art,  in  the  love  of  thy  riches,  still  an  idolater." 
A  believer  is  taught  that  all  his  possessions  are  only  in  trust. 
Paul's  companions  cast  overboard  tbe  cargo  to  save  their  lives. 
A  man  miist  not  only  give  up  all  but  also  himself 
In  giving  up  himself,  all  he  has,  always  goes  with  this  gift. 
In  seeking  first  the  kingdom,  the  heart  cares  for  no  second. 
He  alone  can  attain  chief  good,  who  renounces  what  he  most  values. 
The  Lord  opened  his  spii-itual  vision,  to  see  bis  secret  sin,  hence  his  sad 

sense  of  shame ! 
He  loved  tbe  world,  above  the  one  "  Good  God.^^ 

He  evidently  stood  at  tbe.gate  of  the  kingdom,  opened  by  the  Saviour. 
The  bond  binding  him  to  the  earth  could  alone  be  broken  hj  faith. 
The  sacrifice  was  valueless,  unless  done  for  Jesus'  sake. 
The  Spirit  accompanied  the  word  and  revealed  the  hitherto  unknown 

way  of  life. 
Distribute.     Gr.  donate  piece  by  piece  with  his  own  hand. 
No  more  exquisite  joy  can  tbe  righteous  desire  than  realizing,  "It  is  more 

blessed  to  give  than  to  receive."     Acts  xx.  35. 
Dry  up  the  source  of  earthly  joy,  drop  by  drop. 
Not  until  self-will  is  sacrificed,  can  he  follow  Christ. 
The  S2)irit  of  tbe  command  is  universalhj  binding  on  us.      Matt.  xvi.  27. 
External  obedience  will  never  give  a  claim  upon  heaven.      1  Cor.  xiii.  2. 
Persecution,  one  of  the  Jjcstj^ossessioJis  a  believer  has  in  this  life.  Markx.  30. 
The  poor.     If  thou  lovest  thy  poor  neighbor  as  thyself,  sell  and  give 

to  tbe  needy. 
This  test  would  set  him  free  for  the  command  '■'Follow  vtie." 


280  SUGGESTIVE    COMMENTAEY  [CHAP.  XVIII. 

He  vras  to  expect  no  compensation  in  the  present  life,  only  in  the  future. 
Have  treasure.     He  clung  to  his  imaginary  righteousness   as  true 

treasui-es. 
And  to  his  earthly  wealth  with  all  his  strength  and  mind. 
Monks  have  parted  with  their  goods,  only  to  be  more  covetous  in  their 

heart. 
"  They  who  sow  bountifully,  shall  reap  also  bountifully."     2  Cor.  ix.  6-7. 
Uich  as  he  was,  the  loss  of  all  his  wealth  would  have  been  more  than 

comj)ensated. 
Our  Saviour'  put  His  Jlnger  upon  the  delight  of  his  heart, and  touched  his  idol. 
And  proved  the  sad  fact  that  his  riches  were  dearer  to  him,  than  Christ 

and  salvation. 
Note  the  poverty  of  the  rich,  and  the  riches  of  the  poor. 
iFoHow  me.     Our  Lord  shews  his  obedience  to  be  utterly  worthless. 
Instead  of  treating  his  deficiency  in  general  terms,  or  with  a  doctrinal 
proposition,  he  requires  him  at  once,  before  all  men,  to  abandon  his 
known  idol. 
This  was  a  personal  test,  and  not  a  general  rule  of  duty. 
Sacrifice  requu-ed,  not  the  thing  lacked,  but  the  proof  of  it. 
In  Christ's  school  of  grace,  we  learn  our  only  treasure  must  be  in  heaven. 
To  sell  all  would  have  been  a  profession  of  his  faith  in  the  despised 

Galilean. 
Pride  dreaded  this  wound — covetousness  dreaded  poverty. 
Had  he  been  icilling  to  make  the  sacrifice  his  Isaac  would  have  been 

given  him  back  again. 
Youth  here  solemnly  warned,    "  Eejoice  0  young  man  in  thy  youth." 

Eccl.  xi.  9  ;  Titus  ii.  6 ;  1  Kings  xviii.  12. 
"  0  Lord  God,  Thou  art  my  trust  from  my  youth."     Psa.  Ixxi.  5. 
"Wherewithal  sh-all  a  young  man  cleanse  his  way? "     Psa.  cxix.  9. 


TaOra,  omitted.  Tischcndorf,  Alford,  Cod.  Sinai,  elncv:  loved,  Mark  x.  21 ;  lovo 
of  complacency;  otherR,  with  compassion.  Ho  disdained  all  Jewish  conven- 
tional i)roprieties  in  casting  himself  at  the  Lord's  feet.  Sticr.  Mark  draws  his 
inference  from  the  Lord's  treatment.  Orotiua.  ttwAtjctoi'.  The  Divine  Teacher  lavs  hold 
on  his  own  test.  Eoraanists  quote  it  as  authority  for  voluntary  poverty,  conciliuin 
evangelicum.  5id5o5,  distribute.  Bengal.  -Beliovers  not  required  to  pauperize  thejnselves. 
It  wns  the  heart  to  di*  it,  when  possession  interfered  with  soul's  interest,  which  the  Lord 
required.  Alexander.  Some  strangely  donbt  that  Christ  would  overburden  this  jomig 
man,  at  this  time.  Stier.     To  a  lovin;/  heart  any  yoke  is  easy,  any  burden  light. 

dicoAouffct.  If  one  will  not  follow  Christ,  he  need  not  se'il  all ;  feeding  the  streams, 
ho  will  dry  the  fountain.  Lord  Bacon:  —  That  is,  sacrifices  for  heaven,  without 
siirrt.-idoriiig  tlio  heart,  only  lessen  x)rosont  comforts,  and  he  loses  heaven  after  all. 


CHAP.  XVIII.]  ON    ST.    LTTKE.  231 

23.  And  telicn  he  heard  this,  he  was  very  sorrowful :  for  he  teas  very  rich. 
Sorrowful.     Sorry  to  part  with  Christ,  but  more  so  witla  -wealtli. 
Eiclies  and  heaven,  show  on  which  side  is  the  balance  of  affection. 
To  be  rich — yet  free,  and  not  to  covet  while  yet  poor — is  hard. 
Endeavoring  to  burst  the  bands  of  earth,  reveals  their  tremendous  power. 
He  is  caught  by  his  own  enquiry,  sharply  smitten  by  his  own  conscience. 
He  dare  not  ask,  "  Where  then  is  such  a  commandment?" 
He  feels  what  our  Lord  purposed  to  make  him  feel. 
To  disobey  is  hai'd  for  his  conscience,  to  obey,  harder  still  for  the  flesh. 
"  Ye  have  taken  away  faiy  gods,  and  what  have  I  more  ?  "      Jud.  xviii  '24. 
"  Demas  hath  forsaken  me,  and  loves  this  present  world."     2  Tim.  iv.  1 0. 
Many  struggle  between  convictions  and  coniipfious,  and  yield  to  sin  at 

last. 
The  Lord's  kindness,  and  the  inward  conflict,  make  him  sad. 
To  leave  Christ,  give  up  heaven,  must  cause  a  struggle. 
He  went  away.      (Mark  s.  22.)      This  was  the  saddest  journey  he 

ever  took. 
The  way  seemed  right,  but  the  end  thereof  are  the  ways  of  death.     Prov. 

xiv.  12. 
Men  are  enslaved  by  a  thousand  domineering  affections. 
It  is  vain  to  enquire  after  eternal  life,  if  rmprepared  to  part  with  all. 
Did  he  admit  this  Teacher's  right  to  exact  this  fearful  sacrifice'? 
He  tacitly  admits  his  own  heart  to  be  incapable  of  obedience. 
Upon  his  history,  and  final  destiny,  the  Scriptures  drop  a  veil. 
"Very  rich.     His  boasted  virtue,  when  tested,  proved  radically  defective. 
God's  trial  discovers  false  principles,  and  earth-bom  morality. 
"Willing  to  give  up  much,  but  not  all.     One  master-sin  ruins  him. 
Though  a  young  man,  he  was  no  expectant,  he  actually  enjoyed  it. 
He  looked  forward,  to  "inherW  another  portion,  in  another  world. 
In  the  struggle,  mammon  is  retained,  God  given  up. 
That  wealth  is  dear  bought,  if  it  was  the  price  of  his  soul. 
It  is  better  to  go  away  sorrowing,  then  remain  dissembling. 
His  jewelled  robe  seemed  too  precious  to  scatter  to  the  poor. 
Drawing  it  closely  around  him,  it  may  have  proved  his  soul's  winding 

sheet ! 
"  The  rich  hath  many  friends,"  hence  too  often  flattered.  Prov.  xiv.  20. 
Herod,  although  oft  the  hearer  of  John,  would  not  part  with  Herodias- 

at  last  he  ranks  among  the  murderers  of  the  Lord. 
How  little  avail  all  treasures  of  religious  knowledge  to  save  a  soul ! 
Note  the  Lord's  loving  severity  to  the  self-righteous  and  wordly-minded. 
How  infinite  His  gentleness  to  the  contrite  sinner.     Matt.  xii.  20. 


232  SUGGESTIVE   COMIIENTAEY  [cHAP.  XVIII. 

This  young  ruler  was  trebly  rich  ;  1,  possessions  ;  2,  virtues  ;  3,  earnest 

enquiry. 
At  the  same  time  trebly  .poor;  1,  in  self-knov-iedge  ;    2,  in  love;    5,  in 

heavenly  treasiu-e. 
Why  is  it  so  hard  for  the  rich  to  be  saved  ? 
1st.  A  word  of  terror  to  the  worldjy  rich. 
2nd.  A  word  of  congratulation  to  the  heavenly-minded  poor, 
."rd.  A  word  of  thanksgiving  to  those  who  have  overcome  diflicultiCL'. 
Without  sharing  Christ's  lot,  we  cannot  share  his  inheritance. 
He,  for  oirr  sakes  became  poor,  that  we  through  his  poverty,  dhc. 
"  If  we  suffer  with  Him,  we  shall  be  gloi-ified  together."   Eom.  viii.  17. 


irepiXuTTo?,  heavy.  Tyndale.  The  demands  made  seem  too  harsh.  Olshauien, 
Jehovah  has  oft  been  esteemed  a  "hard  master,"  Matt.  xxv.  24,  Emperor  Julian 
latterly  rails  at  God's  benevolence.  Hume's  Essays.  Talking  of  strictness,  who,  dying, 
■would  not  prefer  to  have  erred  on  the  side  of  self-denial,  rather  than  indulgence  ?  H. 
Martyn.  Not  said  to  perfect  him,  but  for  trial.  Origen.  Adam  and  Eve,  the  guilty 
source  of  our  apostasy,  are  believed  to  have  been  saved,  notwithstanding  the  silence  of 
the  record.  The  patriarchs  •withdraw  from  view  as  soon  na  they  cease  to  be  actors. 
Here  there  is  a  positive,  though  slight,  hint  at  a  favorable  issue,  that  Jesus  loved  him. 
In  this  conclusion  it  is  pleasing,  since  it  is  allowable,  lo  rest.  Alexander.  Case  hopeful. 
OUhaiuen.  Continued  impenitent.  Calvin,  Stier.  This  account  the  cause  of  the  eon- 
version  of  two  eminent  youths  of  wealth  and  genius,  St.  Anthony  and  St.  Augustine. 
Keble.  This  last  was  converted  through  the  spirituality  of  the  tenth  commandment. 
Confessions. 


24.  And  when  Jesus  saw  that  lie  was  very  sorrowful,  he  said,  IIow  hardly  shall  they 
that  have  riches  enter  into  the  kingdom  of  God  1 

Jesus  saw.     A  look  of  divine  sorrow,  perhaps,  an  irrevocable  farewell. 

His  great  self-love  shewn  in  the  struggle  through  which  he  passed. 

It  could  not  have  been  a  look  of  complacency,  since  he  went  away  dis- 
obedient. 

It  was  a  tender  regret  and  compassion  for  tbe  ingenuous  youth. 

His  engaging  appearance,  high  rank,  ample  fortime,  courteous  bearing, 
and  pure  morality,  still  left  hrm  in  a  perishing  condition. 

Man  could  not  detect  his  secret  idolatry.     The  Lord  soarcheth  the  heart. 

"  He  whose  eyes  are  as  a  flame  of  fire,"  stood  before  him.     Bev.  i.  14. 

Very  sorrowful.  W^e  know  not  how  deep  otir  love  of  earth  until  torn 
from  it. 

To  have  a  competence  and  not  trast  to  it  (Mark  x.  21),  a  greater  wonder 
than  to  gather  a  fortune,  without  the  stain  of  fraud. 


cnAP.  xvin.]  ON  ST.  luke.  233 

He  runs  to  Jesus  enthusiastically,  but  leaves  Him  sorrowfully. 

He  comes  unconscious  of  his  lack,  he  leaves  conscious  of  his  slavery. 

"  Looked,"  Mark.     As  though  He  would  follow  the  youth. 

Hardly.     The  very  care  necessary  to  take  charge  of  wealth,  blocks  up 

the  way  to  heaven. 
How  desperate  the  hope  of  him,  who  wins  wealth  by  fraud  ! 
Despite  the  record  from  Abraham,  to  Joseph  of  Aiimathea,  riches  have 

ever  proved  serious  hindrances  to  piety. 
The  difficulty  is  not  in  being  rich,  but  in  becoming  poor  in  spirit. 
Money  possessing  us,  not  our  possessing  inoney,  perils  the  soul. 
This   idolatrous  trust,  alone  conquered  by  almighty  grace.       Eom.  ix.  15. 
Heaven's  gate  to  the  unrenewed,  is  inaccessible, — always  a  strait  gate. 
It  is  widely  open  to  believers,  leading  to  Christ's  banqiieting  hall. 
Oiu"  Lord's  word  has  no  reference  to  the  sufficiency  of  God's  grace. 
Have  riches.     Those  who  give  their  heart  and  life  to  those  things. 
Solemn  words  of  warning  for  the  present  time,  when  the  desire  of  wealth 

is  the  besetting  sin  of  thousands. 
Many  "  maldng  haste  to  be  rich,"  are  simking  into  perdition,  although 

professing  the  Christian  name. 


liiav.  When  Jesu3  sa-iv  him,  He  said.  Tischendorf.  "Son-oirfi/?,"  stricken  sad. 
Rheims.  "iJVirrfZ;/,"  with  what  difficulty.  Tyndale ;  unwillinglj-.  TTafcc^fJi/.  "Shall 
they,"  do  they.  Tischendorf.  Quia  dives  salutem.  Clem.  Alcxandrinus.  SuctkoAo)?.  If  a. 
man  pledge  his  head  an  hundred  times,  if  anyone  jiroceedfid  to  take  it  from  him,  after  a 
forfeit,  he  would  feel  for  the  first  time  how  firmly  it  sticks  to  him.  Ge.fSTKJr.  So  with 
the  young  man,  he  perceives,  with  deep  shame,  how  idolatrously  he  clings  to  the  world. 
Stier. 

TO.  xp>5M«Ta, — literally,  things  needed,  funds  and  means.  To  be  very  rich  and 
eminently  good  is  impossible.  Plato  de  Lcijibus,  book  v.  tvcpikunov  yci'o/u.ei'oc,  omiited. 
Tischendorf,  Al/ord,  Cod.  Sinai.  Per  eio-cA.euVoi'Tai,  elo-Tropeu'oi'Tai  after  @iOv.  Tischen- 
dorf, Alford. 


25.  For  it  is  easier  for  a  camel  to  go  through  a  needle's  eye,  thayi  for  a  rich  man  to 
enter  into  the  kingdom  of  God. 

Easier.     Such  are  the  perils  of  wealth,  one  might  thank  God  for  poverty. 

A  large  sail  and  a  little  boat  soon  sinks  him  who  trusts  it. 

It  is  thought  a  fearful  misfortune  by  the  wealthy,  to  be  beggared. 

Often  the  same  kindness  which  takes  a  sword  from  a  madman. 

The  ' '  covetous  man— an  idolater,  cannot  inherit  the  kingdom. "   Eph.  v.  5. 


234  SUGGESTIVE    COMMENTAEY  [cHAP.  XVIII. 

"  Love  not  the  tvorld,  neither  the  things  that  are  in  the  -world."    1  John 

ii.  15. 
"  Charge  them  that  are  rich,  not  to  trust  in  uncertain  riches."  1  Tim.  vi.  17, 
Camel.     It  is  a  native  of  Asia,  and  called  "  the  ship  of  the  desert." 
It  is  among  the  unclean  animals,  mentioned  in  the  Pentateuch.      Lev. 

xi.  4. 
Garments  were  manufactured  of  its  coarse  hair. 
It  is  used  as  a  beast  of  burden,  and  its  name  signifies  revenge. 
It  is  its  characteristic,  notwithstanding  its  proverbial  'patience. 
Wonderful  power  of  endurance — living  in  the  desert  on  thistles  and  cacti, 

and  travelling  far  without  food  and  water,  constitute  its  value. 
Slowly  kneeling,  it  receives  the  load,  lying  on  its  breast. 
Their  broad  cushioned  feet  are  adapted  to  the  sand  of  the  desert. 
Their  sure-footeduess  and  measured  tread  prevent  them  from  ever  falling. 
Go  throvigli.     This  great  human  impossibility  magnifies  divine  grace, 

which  could  accomplish  even  that. 
A  camel,  with  its  huge  burden,  before  the  eye  of  a  needle,  an  emblem 

of  a  worldling  at  the  gate  of  heaven. 
Some  object,  it  renders  salvation  not  only  difficult,  but  impossible. 
Our  Lord  intended  to  say  VaaX  precise  truth,  limited,  as  in  verse  27. 
The  idea  of  difficulty  is  swallowed  up  in  absolute  impossibiUty . 
Neither  poor  man  nor  rich,  without  divine  grace,  can  enter  the  kingdom 

of  God. 
Needle's    eye.       Through  the  strait  gate  one  must  come  poor  and 

naked,  and  not  buxdened  with  goods  and  virtues. 
The  figure  is  inadequate,  strong  as  it  is,  to  represent  the  whole  tnith. 
It  would  imply  that  no  soul  could  enter  the  kingdom,  while  hanging  to 

the  world,  though  it  were  only  by  a  thread. 
As  a  camel  cannot  see  a  needle's  eye,  neither  a  worldling  the  narrow  gate. 
Most  men  va.  finding  a  fortune,  lose  themselves. 
Rich  man  enter  into.     Many  cables  of  wealth  must  bo  untwisted, 

before  entering  the  kingdom. 
Their  hearts  are  so  wedded  and  wedged  to  the  world. 
To  hearts  unrenewed,  to  separate  trust,  from  owning  wealth  is  the  work 

of  God  alone.  , 

He  is  over  ready  to  answer  prayer,  and  strike  off  the  fetters. 


Kdiir]\ov,  retained.  Liijhtfoot,  Wctatcin,  Tischcndorf,  Alford,  Wonlsworlh.  KatiLXov, 
— A  Bbiji'H  c<ibl6-;  both  worilH  refer  to  a  cable.  IChlcy,  Dc  Wettc.  Ka/nqKoy. — A  small  gato 
In  tUo  city,  called  "  tlio  Needle's  I^jc,"  wbcro  camels  bad  to  unload  before  they  entered. 


CHAP.  XVIII.]  ON    ST.    LUKE.  23J 

Harmer.    "No  man  sees  a  palm  tree  of  gold,  nor  an  elephant  passing  through  the  eye  of 
A  needle."  Michaelis.    Proverb  stolen  by  Mohammed  from  the  N.  T. 

Tp^H-aTos  |SfA6i/T)9.  Cod.  Sinai.,  Tischendor/',  AlJ'ord.  Tpu/iaAta<;  pa<l>CSo':.  Words- 
worth, Tex.  Bl'C.  Tpw7n'/(iioTos  pa<()iSo^,  JIatt.  xix.  24,  Alford.  Entering  tlie  ministry,  I 
had  some  hope  of  being  saved  ;  becoming  a  cardinal,  I  doubted  it ;  becoming  a  pope,  I 
almost  despaired,  Pius  Quintus.  Trapp. 


26.  And  they  that  heard  it  said,  Who  then  can  he  saved  ? 

Heard  it.      Astonislied  oiit  of   measure. — Mark  x.  26.      Exceedingly 

amazed. — Matt.  xix.  25. 
They  began  to  bo  alarmed  on  tbcir  own  account. 

Who  then  ?     We  answer,  no  one  !  if  salvation  dejjended  u;iou  man. 
But  almighty  grace  can  make  the  camel  thread  the  needle's  eye. 
Do  not  the  poor  also  cleave  to  their  scraps,  and  strive  after  more? 
How  can  the  poor  enter  into  heaven,  who  love  their  little,  so  much  ? 
Has  not  every  man  in  reality  something  he  will  not  let  go  ? 
If  the  gate  is  so  narrow,  who  can  give  up  enough  to  press  through  ? 
The  disciples  were  amazed  at  the  obstacles  in  the  way  to  life. 
Since  every  one  has  more  or  less,  of  the  same  love  of  the  world. 
They  felt  themselves  included.     Their  hearts  condemned  themselves. 
An  admission  that  all  men  share  the  same  guilt,  and  many,  alas  will 

perish ! 
This  question  shews  their  characteristic  tenderness  for  others'  salvation 
This  saying  made  the  disciples  tremble  for  the  whole  xcorld. 
Saved.      Heaven's   mansions   are   many   and  large,  but  its    gate    is 

narrow.     Matt.  vii.  14. 


ivvarah.  If  the  rich,  who  have  the  means  of  doing  good,  cannot,  &e.  Meyer.  I' 
riches  hinder  a  man  from  entering,  some  thread  may  hold  even  the  poorest.  Lanrje. 
The  disciples  had  not  learned  that  every  sin  sprang  from  worldliness  of  he^rt;  and  their 
Jewish  prejudices  rebelled  against  this  teaching.  Lange. 


27.  And  he  said,  The  things  which  are  impossible  with  men  are  possible  with  God. 

He  said.    Mark,  "beholding,"  evidently  arousing  them  by  some  (jesture. 
However  stern  the  word,  the  manner  was  ever  full  of  grace. 
Well!  it  docs  pass  human,  but  not  Divine  power!' 


236  SUGGESTIVE    COMMENTAKY  [CHAP.  XVIII. 

Impossible.     For  an  iinrenewed  heart  to  live,  -without  some  idol. 

Ordinarily  money  "  the  love  of  -which,  is  the  root  of  all  evil.'"  1  Tim.  vi.  10. 

He  strengthens  the  "hardly"  into   " imi^ossible." 

"Who  -would  be  saved,  -were  it  not  for  sovereign  grace? 

With  affections  paralyzed  and  our  jaowers  benumbed. 

"With  our  hearts  veiled,  our  minds  blinded. — 

It  is  impossible  for  man  to  exercise  repentance  or  faith. 

By  the  power  of  God.      1.  Pet.  i.  5.     By  the  energy  of  God.     Col.  ii.  12. 

This  is  the  miracle  of  all  miracles,  through  faith  in  the  Son  of  God. 

Possible.     He  is  able  to  do  all,  not  inconsistent  -with  His  nature. 

To  change  His  pm-poses,  -would  put  a  stain  on  His  -wisdom. 

To  originate  sin,  "would  put  a  stain  on  His  holiness. 

An  easier  -work  for  omnipotence  to  create  than  convert  a  soul. 

In  creation,  fierce  passions,  present  no  obstinate  resistance. 

Man  can  hcg  that  from  God,  -which  he  can  never  perform  himself. 

Faith  in  God  is  strong  like  the  ivy  by  its  grasp  on  the  strength  of  the 

oak. 
The  chains  of  the  soul's  bondage  stronger  than  madmr-,n's  fetters.     Mark 

V.  4. 
God  can  empty  His  own  children's  hearts,  and  make  them  poor. 
His  grace  makes  us  -willing  to  lay  on  His  altar,  more  than  part  of  our 

goods.     Acts  iv.  34. 
It  is  not  the  saving  of  the  rich,  but  the  making  the  rich,  poor. 
"I  am  the  Almighty  God,  is  there  any  thing  too  hard  for  the  Lord?" 

Gen.  x-viii.  1-4 
'  I  know  that  Thou  canst  do  everything."    Job  xlii.  2. 
'Lord  God,  behold  there  is  nothing  too  hard  for  Thee."     Jer.  xxxii.  17. 
■■'Is  the  Lord's  hand  waxed  short?  Thou shalt  see  now,"  &c.  Num.  xi.  23. 
"  Twice  have  I  heard  this,  power  belongs  to  God."   Psa.  Ixii.  11. 


ai'0pwrrois. — Accordlnp;  to  their  judgment.  Ewald;  according  to  their  ability.  De 
Welle,  Meyer,  Lange.  The  uniform  exporionoe  of  the  elect  confirmg  Uhh.  Tiengel.  to. 
aSui/aTa.—Thia  is  the  .generic  use  of  the  article,  "the  things  assumed  to  ho  impossible 
■with  men."  The  article  distinguishes  all  the  individuals,  members,  or  object^,  belonging 
to  a  particular  class,  species,  or  genus.  Such  is  frequently  its  use  in  English :—"  The 
poet's  CYC  in  a  0ue  frenzy  rolling."  Webster't  Sij-titax.  "  In  the  prcsciit  intractable  stale 
of  mankind,  that  which  is  infmitely  difficult,  God  can  make  gradually  to  become  easier." 
Biihrdl.  The  golden  age  philosophy  dreams  of,  will  come  ■when  there  is  no  sin,  and  not 
till  then.    Su»'<*Ta.    Zacohilius  affords  an  oxan>plc,  see  chap.  xii.  2-9.  Bcngel. 


CHAP.  XVm.]  ON    ST.    LXJKK.  237 

28.  Tlien  Peter  said,  Lo,  we  have  left  all,  and  followed  thee. 
Peter.      Beady,  bold,  even  rash.      His  character,  Luke  vi.  14.      See 

Notes. 
Lo,  we-     Unlike  tlie  rich  youth  "comparing  tliemselves  with,"  &c.    2 

Cor.  X.  12. 
Peter  self-complacently  hides  his  self-righteousness  by  "we." 
The  idea  of  merit,  again  creeps  forth  from  his  heart. 
Peter  puts  his  question  in  the  spirit  of  Job,  xxxi.  2. 
Left  all.     This  was  spoken  vdth  a  wi-ong  self-complacent  spirit. 
The  difliculty  is  not  in  leaving  all,  but  in  leaving  one's  self. 
It  is  not  the  amoimt  forsaken  but  the  completeness  of  the  smTender. 
In  the  divine  estimate  it  is  clearly  called  Death  !  Eom.  vi.  2  ;  Gal.  vi.  14. 
Little,  was  Peter's  all,  but  to  him  doubtless  much. 
The  tools  of  the  workman  are  to  hivi,  as  the  palace  to  the  prince. 
Peter  speaks  somewhat  presumptuously  of  his  scanty  possessions. 
They  were  certainly  not  worth  heaven,  at  a  purchased  price. 
Christ  might  indeed  have  sharply  reproved  his  claim. 
But  he  knew  it  was  hard  for  the  fisherman  to  leave  his  boat,  or  thfc 

publican  his  cabin. 
The  heart  of  the  pauper  may  cleave  more  to  a  few  pence  than  the  rich 

to  his  thousands. 
There  are  those  rich  who  have  left  all,  having  nothing. 
Others  are  self-made  i^oor,  by  giving  all  to  the  needy. 
What  shall  we  have  ?    Matt.  xix.  27.    Peter  is  not  here  negotiating 

a  self-righteous  bargain. 
He  is  enquiring  into  the  great  and  precious  promises.     2  Pet.  i.  4. 


fi/jLeU,  emphatic ;  we  have  done  what  Thon  eommandest  others  to  do.  Wordsworth. 
■nivTa,  cancelled  for  to.  I5ia..  Teschendorf,  Lachmann,  Alford,  Cod.  Sinai.  Eetia,^ 
navigia,  reticulas,  a  few  broken  boats,  nets,  household  stuff.  Pareus.  riKoKovS^vaiiev. — 
We  became  followers  of  Thee,  ahd  still  are. 


29.  And  he  said  tinto  them.  Verily  I  say  tinto  you,  There  is  no  man  that  hath  left 
house,  or  parents,  or  brethren,  or  wife,  or  children,  for  the  kingdom  of  God's  sake. 

Hath  left.      It  implies  a  spirit  imperfect,  "  Give  me  the  portion,"  &c. 

Luke  XV.  12. 
The  Jew  and  Hindoo  converted  now,  make  sacrifices  similar  to  those  our 

Lord  describes. 
34 


238  SUGGESTIVE    COMMENTAPvY  [CHAP.  XVIII. 

The  cup  of  sorrow,  is  pressed  upon  them  by  persecutors. 

The  Lord  graciously  accepts  the  complete  surrender. 

Eouse.     It  begins  with  j  roperty,  rises  gradually  to  r.  sacrifice  of  feeling. 

It  requires  a  rjrcat  mind  to  bear  it  calmly  when  unavoidable. 

But  when  it  can  be  avoided,  by  a  slight  sacrifice  of  princijile,  nothing  but 

almighty  grace  can  uphold  a  Christian  in  integrity. 
Parents.     To  forego  the  society  of  friends  for  Christ's  sake,  is  a  heavier 

trial. 
Our  Lord  promised  in  the  future  world  to  right  all  the  wrongs  of  this. 
Wife.     No  divorce  can  be  sanctioned  by  this  ^cell-weighed  saying  of 

Christ. 
A  spiritual  fellowship  of  believers,  finds  a  mother  for  Paul.     Piom.xvi.  13. 
Nature  gives  us  but  one,  but  love  gives  us  many.     Luke  viii.  21. 
Christian  commimion  finds  brothers  and  sisters  for  Timothy.      1  Tim. 

V.  1-2. 
The  great  principle  holds  good,   "  all  things  are  yours."     1  Cor.  iii.  22. 
Christ  takes  better  care  of  His  followers,  than  if  they  had  retained  house 

and  lauds  with  unbelief. 
For  the  kingdom  of  God's  sake.  "  My  sake."  Markx.  29,  and  Matt. 

xix.  29.     Identified  His  and  God's  interests. 


\eyw.  HaMiromcal.  Liebc,\a  Winer.  Dominioa  referring  to  tho  twelve  apostolic 
Lhrones.  Maithai.  Read  house,  or  wife,  or  brethren,  or  parents,  &e.  Tischendorf, 
Atford. 


SO.     Wlio  shall  not  receive  manifold  more  in  this  present  time,  and  in  the  world  to 
come  life  everlasting. 

Seceive.     The  comforts  of  the  Gospel  of  Christ,  the  substance  of  this 

promise. 
Gc-d  becomes  debtor,  not  by  owing  saints,  but  by  promise. 
Manifold  more.     Matt.    A  hundred-fold.    An  honest  heart,  humbled 

by  the  very  greatness  of  the  promise. 
"  Lord,  this  comes  not  as  a  recompense  for  leaving  our  nets.' 
"  GoiUiness  is  profitable  unto  all  things  in  time  and  eternity."  1  Tipi.  iv.  8. 
"  The  Lord  turned  the  captivity  of  Job,  and  gave  him  twice  as  much  as 

he  had."     Job  xlii.  10. 
The  promises  of  God  are  "  better  unto  them  than  thousands  of  gold  and 

silver."    Pea.  cxix.  72. 


CHAP.  XVIU.]  ON    ST.    LUKE.  289 

"  They  glory  in  tribulation  and  in  reproaches  for  Christ's  sake."     Eom. 

V.  3  ;  2  Cor.  xii.  10. 
They  count  it  an  honor  to  suffer  shame  for  their  Master's  name.     Acts 

V.  41. 
Faithless  friends  !  broken  promises !  and  -winged  riches !  contrast  with 

the  covenanted,  unfailing  promises  of.  Christ. 
The  ■well  of  living  wateris  ever  near  the  unconscious  believer. 
But  worldlings  fuint,  having  no  angel  to  point  it  out.     Gen.  xxi.  19. 
Present  time.     God  often  visibly,  far  oltener  invisihli/  rewards  His 

faithful. 
World  sees  the  Christian's  sormrs,  but  not  his  consolations.    John  xiv.  27. 
By  a  divine  chemistry,  God  extracts  plenty  from  want. 
The  treasures  of  earth  are  deceitful  and  yield  a  harvest  of  trouble. 
"  Amaziah,    the   Lord  is    able   to  give   thee  much    more  than  this." 

2  Chron.  xxv.  9. 
"Hearken,  0  daughter !  forget  thine  own  people,  and  thy  father's  house." 

Psa.  xlv.  10. 
A  reconstruction  of  all.  human  relationship,  on  a  Christian  basis. 
Pie  adjusted  anew  His  own  and  His  follower's  relationships.  Matt.  xii.  49. 
World  to  come.     They  knew  that  "they  had  in  heaven  a  better  and 

an  enduring  substance."     Heb.  x.  34. 
Compensation  so  certain,  thatfailingto  receive  it  proves  our  not  having 

given  up  the  world. 


TToKXairXaaCova.  I^iterally  fulfilled  in  the  Church's  history.  Paul's  experience, 
Huguenots  or  French  refugees,  &c.  Oosterzee.  New  England  Puritans.  Julian,  the 
apostate,  in  his  scoff,  hinted  at  a  truth,  as  he  stripped  the  saints  of  all,  to  help  them  on 
to  heaven,  Heb.  xi.  34.  Gibbon,  xaipw.  This  expresses  something  nearer  than  if  ho 
Lad  said  aluvi..  Bengel. 


31.  X  Then  he  took  unto  him  the  twelve,  and  said  unto  them,  Behold,  we  g.o  vp  to 
Jerusalem,  nud  all  th<nss  that  are  written  by  the  prophets  concerning  the  Son  of  man 
shall  be  accomplished. 

Took.     Matt,  apart.    Psa.    xxv.  13.     The  Church  has  revelations  the 

world  knoweth  not  of. 
He  severs  them  from  the  wider  circle  of  His  followers. 
Indicates  the  deep  solcmuity  He  attached  to  the  revelation. 
We  go  up.     Jerusalem  on  the  summit  of  the  mountains  of  Juda3a. 


240  SUGGESTIVE    COMMENTARY  [OHAP.  XVni. 

The  Messiah's  journey  the  saddest,  yet  the  happiest  event  in  history. 

The  t]nrd  announcement  tc-  almost  deaf  ears. 

First  had  been  made  after  the  apostles'  confession. 

Second  after  His  transfiguration  on  the  mount.     Mark  ix.  12. 

Third  is  the  most  unexpected  and  solemn  of  all. 

They  seemed  much  astonished  after  each  announcement.     Luko  ix.  43. 

To  Jerusalem.     Luke  ii.  25.     "  It  cannot  be  that  a  prophet  perish 

out  of  Jerusalem."     Luke  xiii,  33. 
All  things.     A  two-fold  betrayal,  and  a  two-fold  rejection. 
A  two-fold  sentence,  spiritual  and  temporal — as  a  criminal  and  heretic. 
A  deep  mystery.     The  Jews  deliver  their  long  expected  Messiah  into  the 

hands  of  hated  Gentiles. 

1.  A  sin  of  the  disciples  toward  their  Master. 

2.  The  sin  of  the  people  toward  their  Messiah. 

3.  The  sin  of  the  Gentiles  toward  the  Son  of  man. 
Are  ■written.     In  Psa.  xxii ;  Isa.  liii ;  Dan.  ix.,  &c. 
Prophets.     Luke  i.  70.     God's  ambassadors'  revealing  His  will. 
Son  of  man.     Luke  v.  24.     Refers  to  His  humiliation  and  Divinity. 
Accomplished.     Note,  our  Lord  consciously  conne-cts  His  sufferings 

with  Scripture. 
His  impending  sufferings,  clear  to  His  mind,  but  convey  no  terror. 
Christ,  distinctly  and  minutely  foretold  His  future  persecutions. 
It  is  folly  in  man  to  desire  to  know  what  is  to  befall  him. 
A  clear  sight  of  all  our  calamities  would  be  intolerable. 
A  dread  of  the  future  would  blast  every  enjoyment. 

The  wheels  of  society's  commerce,  depend  on  our  ignorance  of  the  future. 
In  great  kindness  God  has  cast  a  veil  over  things  to  come. 
Why  Christ  saw  his  cross  afar  off : — 

1.  Predetermined,  He  saw  it  all  through  His  life.     Zee.  xiii.  7. 

2.  He  prepared  for  it,  enduring  many  preliminary  trials. 

3.  The  harbinger  of  His  exaltation. 

The  Messiah  submits  to  anything  to  fulfil  the  Scripture. 

They  "were  amazed. — Mark  x.  32,  at  the   divine  heroism  with  which 

He  faced  danger  and  death. 
•'  Lo !  I  come  !  in  the  volume  of  the  Book  it  is  written."     Heb.  x.  7. 
"I  have  a  baptism,  and  I  am  straitened    till    it   bo    accomplished." 

Luke  xii.  50. 


■mapnXafiiiv.    Privately,  BOO  Matt.  XX.  17.  ra  ycypo/uncVa.  Jesus  laid  special  cmplMSlB 
cn  what  had  boon  ■writton.     lov  viov.  Tischcndorf.     Will  be  accomplishcil  in  the  yon  of 


CHAP.  XVIII.]  ON    ST.    LUKE.  241 

Man.  WakeJieUl.  tw  vlw,  tho  dative  expresses  the  force  of  the  Hebrew  prefix,  -which  is 
equivalent  to,  as  CO rtcerTis  the  Son  of  Man;  and  involves  tho  notion  of  the  dative  of 
advantage.  Benqel. 


32.  For  he  shall  he  delivered  unto  the  Ocntiles,  and  $hall  he  mocked,  and  spitcfalhj 
entreated,  and  spitted  on: 

Delivered.    By  the  chief  priests,  Matt.  xx.  18,  refers  to  the  Sanhedium. 
In  the  supreme  ti'ibunal,  rcpreseutiug  the  professing  people  of  God. 
His  fohowers  betraj'  Him  to  the  Sanhedrim,  and  they  to  the  Geu tiles. 
Jews  condemn  Him  to  death  and  Gentiles  decide  the  piode. 
The  import  of  this  sad  secret — 

1.  Not  fully  disclosed,  as  it  is  the  saddest  part  of  all. 

2.  It  may   not  bo  more  fully   disclosed,  because   the  free   act  of    the 

betrayer. 

3.  It  need  not  be,  because  the  slightest  hint  proved  a  solemn  warning  to 

all. 
It  was  the  principal  end  for  which  He  came  into  the  world. 
His  frequent  reference  shows  its  great  importance  to  them. 
He  was  to  "make  His  soul  an  offering  for  sin."     Isa.  liii.  10. 
"  While  we  were  yet  sinners,  Christ  died  for  us." — Corner-stone  of  all  our 

hopes.     Psa.  cxviii.  22. 
Gentiles   mocked.      The   incarnate  wisdom  was  mocked  by  folly  I 
The  incai'nate  truth  was  betrayed  by  falsehood ! 
The  incarnate  glory  was  spit  upon  by  wretched  worms ! 
The  incarnate  innocence  was  scourged  by  heathen  soldiers  I 
The  incarnate  life  was  killed  by  dying  mortals! 
Far  better  be  the  victim,  than  instruments  of  persecution. 
The  insults  offered  the  Saviour,  prepare  His  followers  to  bear  their  cross, 

and  despise  the  shame.     Heb.  xii.  2. 
Spitefully.     Gr.  with  insolence,  as  an  impudent  enthusiast. 
Sufferers  to  be  pitied,  but  woe  to  those  who  by  sin  become  self-destroyers  ! 
"  Ought  not  Christ  to  have  suffered  these  things,  and  to  enter?"  &c. 

Luke  xxiv.  26. 
He  calmly  approaches  the  bitter  cup,  "  not  my  will,"  &c.     Luke  xxii.  ■42. 
The  believer  in  Christ  need  not  fear  the  gi-ave. 


"■S/iall  be  niooJeed."—ln  jest.    "  Spitefully  entreated."— In  earnest.  Bengcl. 


242  SUGGESTIVE    COMJIENTAEY  [CHAP.  XVm. 

83.  And  they  shall  scourge  Mm,  and  put  him  to  death  :  and  the  third  day  he  shall  rise 
again. 

Scourge.     A  common  punishment,  1  Kings  xii.  11,  with  cords  or  rods, 

stripped  to  his  loins  and  bound  to  a  low  pillar. 
Forty  stripes,  less  one,  at  one  time.     Deut.  xxv.  3.     Ju'l<re  repeatedDeut. 

xxviii.  58  during  the  scourging,  at  the  end  he  repeated  Psa.  lxx\-iii.  38. 
The  memories  of  His  agonies  ever  arm  His  followers  against  assaults. 
Trusting  to  sh\m  afflictions  proves  our  faith  weak. 
Mournings  of  saints  here,  hut  preludes  to  songs  hereafter. 
Faith  in  Christ,  converts  the  bed  of  death  into  a  triumphal  chariot. 
Third  day.     Joseph's  intei-pretation  of  the  dreams,  in  each  case  the 

third  day.     Gen.  xl.  11-18. 
The  law  at  Sinai  delivered  three  days  after  the  people  came.     Ex.  xix.  IG. 
T7iirrfda?/Esther  in  royal  apparel  appeared  before  Ahasuerus.  Esth.  v.  1. 
Third  day  Abraham  came  to  the  foot  of  the  mount  of  sacrifice.  Gen.  xxii.  4. 
His  predictions  so  literally  fulfilled  prove  Him  a  Prophet. 
His  willingness  to  offer  Himself  a  sacrifice — a  High  Priest. 
His  confident  expectation  of  victory — a  King. 
He  unfolds  by  degrees  His  sufferings,  and  ends  their  false  hopes. 
The  cross  manifested,  1,  the  guilt  of  the  world,  2,  the  love  of  Christ,  3, 

His  obedience,  4,  the  grace  of  God. 
Believers  are  sharers  in  the  sufferings  of  Christ — 

1.  By  participation  in  the  saving  benefits  flowing  therefrom. 

2.  By  loving    sympathy   with  Him  in    the  ground  and    object    of  His 

sufferings. 

3.  By  the  power  of  his  example,  "  Arm  yourselves  with  the  same  mind." 

1  Peter  iv.  1. 
The  king  of  terrors  at  the  worst,  is  a  conquered  foe.     1  Cor.  xv.  57. 

Eom.  viii.  38. 
ilise  again.     Eesurrection,  Luke  xx.  27  ;  xiv.  14.    His  anticipations  of 

glory,  the  result  of  his  deep  faith. 
This  expectation  detracted  neither  from  the  merit  or  intensity  of  His 

Kuffexings. 
Saints'  similar  hope  makes  not  their  contest  more  easy  nor  less  glorious. 


a-rroKTevova-iv.  A  strong  proof  of  tho  spirit  of  prophecy  in  onr  Lord.  It  -was  more 
probable  that  lie  would  be  stoned,  or  put  to  death  in  a  tumult.  Kvcn  when  delivered  by 
Pilate  to  the  JewH,  to  be  punished  aecordiut;  to  Imv,  stoning  was  proscribed.  Bat  tho 
Bcrii)turca  must  bo  fulDllud.  Doddridge.  aracmjo-tTai,  to  make  to  stand  up,  to  raise  up, 
to  set  up,  to  raitcjrom  sleep,  to  raise  from  the  dead.  Liddell  and  Scott. 


CHAF.  XYIII.]  ON    ST.    LUKE.  243 

84.  And  they  undentood  none  of  these  things:  and  this  saying  was  hid  from  them, 
neither  knew  they  the  things  which  wci'e  spoken, 

IJiiderstood  not.     Their  ideas  of  a  temporal  Messiah,  irreconcilable 

■with  His  dying. 
Their  fixed  plan  made  the  Master's  kingdom  temporal. 
No  real  criminal  can  persnade  himself  he  is  worthy  of  death. 
This  humiliation  inconsistent  with  tlteir  idea  of  His  kingdom. 
We  wonder  at  their  blindness,  forgetting  a  lifetime  of  Jewish  prejudice 

and  ignorance. 
To  them  His  sufferings  were  lost  in  His  glory,  His  cross  hid  in  His  crown. 
The  sacrifice  of  Christ  ever  a  stumbling  block  to  proud  hearts. 
"  The  cross  is  foolishness   to   many,"    even   after  His   enthronement. 

1  Cor.  i.  23. 
This  truth  is  often  rejected  by  Christians  so  called. 
Komanists  nulhfy  each  Gospel  doctrine  by  superstitions. 
By  penance,  by  the  mass,  by  indulgences,  by  purgatory,  &c. 
In  all  Eoman  churches  Mary  is  First  ;  our  Saviour  ever  an  infant. 
Martyrs  and  confessrors  gloried  in  the  cross  of  Christ.     Gal.  vi.  14. 
Pi'om  infancy  the  d-lseiples  were  trained  to  expect  a  Messiah  in  Majesty. 
Their  hearts  were  as  blind  as  the  eyes  of  Bartimteus. 
Human  things  must  be  knoirn  to  be  loved. 
Divine  things  must  be  loved  to  be  known. 
How  slight  their  profit  under  an  infallible  teacher  ! 
Shows  the  absolute  necessity  of  the  influences  of  the  Holy  Ghost. 


iyivuxTKOv,  Did  not  completely  comprehend ;  perhaps  was  taken  for  an  allegory. 
Jtosenm idler,  "Eating  His  flesh,"  &c.  would  lead  to  au  explanation  of  this  also 
figuratively.  Sticr.  They  were  shocked  at  it,  as  something  strange.  So  in  liom.  vii.  15, 
ov  yi.vuj(rKii>,  I  do  not  recognize  (I  allow  not,  E.  V.).  BengeU 


86.  IT  And  it  came  to  pasx,  that  as  he  was  come  nigh  unto  Jericho,  a  certain  blind  man 
sat  by  the  way  side  begging  : 

Come  nigh.     Jericlio.     Intimates  that  he  wrought  the  miracle  near 

Jericho. 
Our  Lord  had  just  crossed  the  Jordan  homeward.     Mark  x.  1-25. 
.Toshua  proceeded  from  Jericho  to  the  conquest  of  Canaan. 
From  it  the  Messiah  proceeded  to  the  conquest  of  a  rebel  world.  Psa,  ii.  8. 


244  SUGGESTIVE   OOMMENTAKY  [cHAP.  XVm. 

Blind  man.     Luke  iv.  18.    Emblem  1,  of  soul  ignorance,  2,  misery, 

3,  poverty.     Eev.  iii.  17. 
"Who  maketh  the  diimb,  or  the  deaf,  or  the  seeing,  or  the  blind?"     Ex. 

iv.  11. 
"He  that  folloveth  Me  shall  not  -walk  in  darkness."     John  viii.  12. 
Yery  touching  is  Milton's  description  of  his  blindness. 
"  Seasons  return,  but  not  to  me  returns 
The  sight  of  vernal  bloom,  or  summer  rose, 
But  cloud  instead,  and  ever  during  dark 
Surround  me ;  from  the  cheerful  ways  of  men 
Cut  off ;  and  for  the  book  of  knowledge  fair, 
Presented  with  a  universal  blank." 
The  immortal  poet  lived  to  recognise  the  divine  purpose  in  his  affliction, 
aa  the  following  lines  written  shortly  before  his  death,  show — 
"  On  my  bended  knee 
I  recognise  Tnv  purpose,  clearly  shown ; 
My_^ vision  Thou  has  dimm'd  that  I  may  see 
Thyself,  Thyself  alone." 
*'  Thou  shalt  not  put  .a  -stumbling  block  before  the  blind,"     Lev.  xix.  14. 
"  Ciused  be  he,  who  maketh  the  blind  to  wander."     Deut.  xxvii.  18. 
Jesus  came  into  the  world  "  that  they  who  see,  might  be  made  bhnd." 

John  ix.  39. 
Borne  are  alienated  through  the  blindness  of  their  hearts.     Eph.  iv.  18. 
The  things  of  the  Spirit  are  spiritually  discerned.     1  Cor.  ii.  14. 
"  The  god  of  this  world,  hath  blinded  the  minds  of  them."  &c.     2  Cor.  iv.  4. 
In  the  gaiety  of  the  world's  sensuality,  they  indignantly  ask,  are  we 

blind  also  ?  John  ix.  40. 
"Jesus   opened  their  imderstanding    to   understand    tho   Scriptures." 

Luke  xxiv.  45. 
"Open  Thou  mine  eyes,  that  I  may  behold  wondrous  things."     Psa. 

cxix.  IS. 
"I  never  saw  till  I  became  blind,^'  said  a  blind  man  converted. 
Begging.     He  did  not  sit  lazily  at  home,  waiting  for  relief  to  come  to 

him. 
Objectors  forget  that  election  embraces  7nea7is  as  well  as  ends. 
Although  "  God  will  have  mercy  on  whom  he  v;ill  have  mercy."     Eom. 

ix.  15.— 
Yet  is  always  found  of  those  who  dihgently  seek  Him.     Prov.  xi.  27. 
Persisting  in  spiritual  blindness,  men  dig  graves  for  tlicir  souls. 
Strange  providence,  i)lacing  a  believing  soul  in  such  a  tormented  body  I 
Stranger  still  that  moral  evil  was  permitted  to  mar  liis  works. 


OHAP.  X\^^.]  ON   ST,    LUKE.  245 

Myriads  of  difficult  questions  a'^ait  the  light  of  the  upper  vrorld. 

Our  duties  remain:    "Follow  thou  Me" — Christ  to  curious  ones.  John 

xxi.  22. 
The  blind  man  little  dreamed  of  seeing  the  sun  that  day  before  it  set. 
A.  groaning  creation  in  Bartima3us,  at  the  gate  of  Jericho,  Eom.  viii.  22. 


iyyC^eiv.  As  Ho  drew  near  (viz.,  to  Jerusalem,  that  being  the  object  of  the  Saviour's 
joumej')  Jericho.  Markland.  This  took  place  in  the  year  33  a.d.  He  remained  in  the 
house  of  Zacchajus,  but  set  out  too  late  to  reach  Jerusalem  before  sunset,  and  tarried  in 
a  tent,  near  the  Mount  of  Olives.  The  next  evening  He  feasts  at  Simon  the  Leijer's, 
where  He  isi  served  by  Martha,  and  anointed  by  Mary.  On  the  Sabbath  morning,  the 
festal  company  set  out  from  Bethany,  in  the  triumphant  procession,  for  Jerusalem. 
Lange. 

Matt.  XX.  30,  and  Mark  x.  46.  Matt,  speaks  of  two  blind  men  ;  Mark  and  Luke  of 
one.  One  healed  entering,  the  other  dei^arting.  Lightfoot,  Tischcndorf,  Wieseler,  Gres- 
well,  Neander.  Two  healed  ;  one  better  known  than  the  other.  Doddridge.  Newcomhe, 
Lichtenstein,  Friedlieb.  One  sought  healing  on  Christ's  entering,  but  failing,  joined 
another,  and  both  were  healed.  Stier,  Trench,  Ellicott.  One  healed  on  Christ's  leaving. 
Matt,  uses  the  plural.  Oosterzee,  Da  Costa.  Another  joined  the  one  healed,  while  Christ 
was  dining  with  Zacchajus.  Bengel,  Harm. 

fyyyCC^eLv,  departing.  Grotius,  Uobinson,  Owen,  Met  Him  between  Old  and  Now 
Jericho.  Macknight.  Declines  harmonizing.  Ohhausen.  Allegorical  reconciliation. 
Origen.  If  wo  knew  the  particulars,  there  would  be  no  difficulty.  JSroion.  Difference 
was  in  the  original  documents.  Meyer,  De  Wette.  Differences  only  show  independent 
writers.  Norton.  Two  acts  combined  by  the  writers.  Ebrard.  Miracle  took  place  in  the 
«cinity,  and  He  afterwards  returns  to  Jerusalem.  Campbell,  Two  miracles;  the  first  on 
one  blind  man,  when  our  Lord  was  coming  to  the  city ;  the  second  on  tivo,  when  He  was 
departing  out  of  it ;  Luke  relating  the  one,  Matt,  the  other.  Augustine.  Discrepancies 
really  exist.  Chrysostom,  Olshausen,  Alford,  Oosterzee.  So  slight  as  to  be  mere  spots  on 
the  sun.  Alexander.  Because  iho  disciples,  being  yet  carnal,  were  unable  to  receive  His 
words,  they  arc  brought  to  a  miracle.  Before  their  eyes  a  blind  man  receives  his  sight, 
that  their  faith  might  bo  strengthened.  Gregory.  The  blind  man's  defect  of  sight,  a  type 
of  the  blindness  of  the  disciples,  and  of  all  men  ;  the  miracle  was  to  show  them  and  all 
how  spiritual  blindness  was  to  be  cured.  Denton, 


36.  And  hearing  the  multitude  pass  by,  he  asked  what  it  meant. 

Hearing.    Loss  of  one  sense  renders  others  more  acttte. 

Feeling  of  some  blind  is  said  to  be  so  delicate,  as  to  distinguish  colors. 

Professor  Saunderson  although  blind  knew  the  height  of  persons  who 

spoke  on  entering  the  room. 
Multitude.     The  first,  who  always  keep  ahead  of  the  crowd. 


246  StIGGESTI"\T:    COMMENTARY  [CHAP.  XVUI. 

Asked.  Enquiring  souls  convert  everytliing  into  a  liand-hoard  point- 
ing to  Christ 

"  I  said  unto  the  watchman,  sa-w  ye  Him  ^vliom  my  soul  loveth?"  Cant, 
iii.  3. 

•'Mary  Magdalene  supposing  Him  to  be  the  gardener"  enquired  for 
Jesus.     John  xx.  15. 


"  Ji." — Gr.,  TovTO,  thiiy  this  crowd.  Bengel. 


87.  And  they  told  him,  that  Jesus  of  Xasareth  passeth  by. 

They  told  liim.     Happy  news  for  this  jioor  blind  man. 

Did  some  secret  divine  influence  lead  him  to  be  at  that  spot  at  the 

right  moment? 
VTho  can  unravel  the  unseen  threads  which  providence  weaves  for  us  ? 
A  thousand  domestic  incidents  might  that  hour  have  detained  him. 
Jesus   of  Nazareth.    Luke  i.  31.     The  usual  appellation  bestowed 

by  the  multitude. 
To  the  superficial  multitude  He  was  only  Jesus  of  Nazareth. 
To  Bartimrous  in  his  deep  darkness,  "  gi-eat  David's  greater  Son  !" 
To  the  believing  disciples  He  was  the  "  Son  of  the  living  God." 
Passeth  by.     Thus  seasons  of  mercy  are  "  harvest"  times  for  eternity. 

Jer.  viii.  20. 
It  awakened  slumbering  remembrances  of  strange  reports. 
The  Lord  is  nearer  to  us  than  we  think  in  time  of  need. 
"58.  And  he  cried,  saying,  Jesus,  thou  son  of  David,  have  mercy  onme. 

He  cried.     Most  believe  eye-blindness  a  greater  evil  than  soul-blindness. 
How  many  "  blind  that  have  eyes,"  Isa.  xliii.  8,  too  proud  to  ask  for  sight  ? 
To  deny  our  blindness  is  by  far  the  greater  peril. 
Ye  shall  seek  for  Me,  and  find  Me,  when  ye  search  for  Me  with  aU  your 
heart."     Jer.  xxix.  13. 
Agonizing  sense  of  his  wretchedness  urged  him  to  apply  for  help. 
Hpirit  alone  could  have  taught  him  to  believe  in  the  Messiah's  grace. 
Have  mercy.     This  prayer,  unwritten,  imlearued,  uutaught  save  by 

the  Holy  Spirit,  full  of  zeal,  full  of  feeling,  full  of  importunity. 
The  Great  God  sending  us  to  a  blind  beggar  to  learn  to  pray  I 


CHAP.  XVin.]  ON  ST.  T.nKK.  247 

One  of  the  briefest,  greatest,  and  most  successful  prayers  on  record. 

Christ  is  much  more  willing  to  help  than  \ve  are  to  ask  him. 

"  He  is  wont  to  give  more  than  we  desire  or  deserve." 

David.     Luke  i.  32;    vi.   3;  xx. 42.     Equivalent  to  "Thou  promised 

Messiah.  " 
This  expression  is  remarkable,  as  men  called  him  "  Jesus  of  Nazareth." 
"  Son  of  David"  was  a  sign  of  faith  in  His  Messiahsliij).     Matt.  xxii.  42. 
The  fame  of  the  Wonder- Worker  of  Galilee  kintlicd  his  hopes. 


"And  they  told  him  that  Jesus  of  Nazareth  passeth  bij."  But  the  blind  man  cried, — 
"Jesus,  Thou  Son  of  David,  have  mercy  on  me."  Wlio  tauglit  thee  this,  0  man? 
Hast  thou  that  art  deprived  of  sight  read  books?  'Whence  then  knowest  thou  the 
Light  of  the  Wokld  ?     Verily  the  Lord  givcth  sight  to  the  blind.  Clirysottom,  Augustine. 


39.  And  thny  irhirh  went  before  rebuked  him,  that  he  should  hold  his  peace  :    but  he 
cried  so  mucii  the  more,  Thou  son  of  David,  have  mercy  on  me. 

Rebuked  him.  Importunity  of  prayer  often  ridiculed  by  the  fiold-hearted. 

Thus  they  rebuked  the  parents  who  brought  infants  to  Christ. 

Pharisees  rebuked  those  shouting  "  Hosannas"  to  the  son  of  Da\T[d. 

Jewish  rulers  rebuked  the  disciples  for  healing  the  lame  man.  Acts  iv.  18. 

Michal  the  queen  rebuked  David  for  his  zeal  in  devotion.     2  Sam.  vi.  20. 

Blind  man  rebuked  by  those  who  knew  nothing  of  the  misery  of  blindness. 

His  cry  was  to  them  discord  amid  sounds  of  rejoicing. 

Devil  never  more  on  the  watch  than  when  we  are  at  prayer. 

Sold  Ms  peace.  Courtiers  earnestly  strive  to  keep  misery  from  ap- 
pearing at  a  royal  feast. 

Many  neither  enter,  nor  permit  others  to  enter  the  Mngdom. 
Matt,  xxi-ii.  13. 

So  much,  the  more.  Importunity  rewarded  in  the  Syro-Phoenician 
woman.     Mark  vii.  26. 

Christ's  works  of  love  ever  attracted  the  wi^etched. 

How  \ery  few  of  the  wealthy  of  earth  attract  the  miserable  1 

Hearts  oft  repelled,  beheve  all,  are  supremely  sc{fish. 

He  who  yields  to  threats  lacks  the  strong  urgency  of  a  true  heart. 

Happy  he  whom  nothing  restrains  in  his  believing  cry. 

Let  not  the  world,  flesh  or  devil  hinder  our  prayers. 

Jaoob  conquered  in  conflict  with  the  Angel  of  the  Covenant  by  holy 
violence  Gen.  xxxii.  25. 


248  aUGGESTIVE  COMMENTAET  [OHAP.  XVUI. 

"Because  of  his  vnportuniti/  he  ■will  arise  and  give  him,"  &c.     Luke xi.  8. 
Paul  prayed  the  Lord  thrice  that  the  thorn  might  be  removed.  2  Cor.  xii.  8. 
Jesus  being  in  agony  went  and  prayed  thrice.     Matt.  xxvi.  44. 
"  The  Holy  Spirit  intercedes  with  groanings  that  cannot  be  uttered." 

Eom.  viii.  26. 
Son  of  David.     The  crisis  of  our  Lord's  life  was  come. 
Li  the  presence  of  all  the  people  He  suffered  Himself  to  be  publicly  a|>- 

pealed  to  as  the  messiah. 
Blind  Bartimteus  may  have  heard  He  never  yet  refused  a  suppliant. 
"  An  opportunity  has  come  for  which  I  never  dared  to  hope." 
Mercy.     No  word  has  such  poxccr  with  God.     Psa.  ciii.  8. 
No  word  puts  such  honor  on  the  plan  of  redemption  ! 


effeTt'nwv. — Eebniing  without  convincing  the  -wrong-cloer.  Gampbell.  In  imnixav 
lies  simply  the  notion  of  rebuking,  which  word  can  therefore  be  used  of  one  unjustly  check- 
ing or  blaming  another ;  in  this  sense  Peter  "  began  to  rebuke  "  Jesus  (TJpfaTO  eTrtrijaai/, 
Matt.  xvi.  22 ;  xix.  13 ;  Luke  xviii.  39) : — or  ineffectually,  and  without  any  profit  to  the 
person  rebuked,  who  is  not  thereby  brought  to  see  his  sin ;  as  when  the  penitent  thief 
"rebuked"  (tTrerina)  his  fellow  malefactor,  Luke  xxiii.  40.  But  c\eyx^i-v  is  a  much  more 
pregnant  word;  it  is  to  rebuke  another,  so  as  to  bring  him,  if  not  to  a  confession,  yet  at 
least  to  a  conviction  of  his  sin.  Trench's  Synonyms. 


40.  And  Jrsns  stood,  and  commanded  him  to  he  brought  unio  him:  and  when  he  wa* 
come  near,  he  asked  liim. 

Stood.     AMiat  the  powers  of  earth  and  hell  could  not  do  is  done  by  the 

power  of  faith,  the  Almighty  Saviour  stops. 
Thus  the  march  of  the  sun  was  arrested  by  Joshua's  faith.     Jos.  x.  12. 
By  the  faith  of  Isaiah,  as  a  sign  to  Hezekiah,  the  shadow  went  back  upon 

the  dial.     Isa.  xxN.viii.  8. 
Good  comfort.     Mark  x.  49.     They  well  knew  he  would  be  cured. 
Casting  away  his  g-arments.     Mark  x.  50.  A  word  of  an  eye  witness. 
Cain  sacrificed  unto  the  Lord  but  could  not  cast  oil  his  envy.    Gen.  iv.  3. 
Wages  of  vnrii)Jitf07isness  seemed   to  Balaam  goodly  garments. 
Gehazi  wist  not  tliat  the  leprosy  cleaved  to  the  raiment  he  sought. 
Felix; trembling  still  wrapped  himself  in  the  garment  of  procrastination. 

Acts.  xxiv.  25. 
Herod  heard  John  gladly,  but  he  clung  to  the  robe  of  lust. 
Judaa  an  apostle  still  wore  the  secret  robe  of  avarice. 


CnAP.  XVIU.]  ON    ST.    LUKE.  249 

Self-rigliteousness  a  miserable,  filthy  patcliwork  of  rags.     Isa.  Ixiv.  6. 
Stood  still.      The  coronation  jouruey  of  Christ, — glorified    by  every 

seeming  interruption. 
"  He  shall  deliver  the  needy  when  he  crieth,  the  poor  also  and  him  tbr.t 

hath  no  helpei"."     Psa.  Ixxii.  12. 
Going  np  to  Jerusalem,  He  had  weighty  matters  on  his  mind. 
But  He  found  time  to  stop,  and  bestow  sight  on  the  blind. 
Christ  casts  a  favorable  eye  on  the  common  beggar. 
The  gay  sons  of  eaith  do  not  deign  to  notice  the  victim  of  woe. 
The  whole  crowd  must  halt  for  the  cure  of  Bartimajus. 
Commanded.      The  prayer  of  faith,  renders  Christ  attentive  to  our 

miseries. 
God  approaches  earnest  souls  rising  above  the  censures  of  the  world. 
Through  the  multitude  of  noises.  He  detects  the  cry  of  a  trae  heart. 
Brought.       He   is  waiting  that  He  may  be  gracious  unto  us.     Isa. 

XXX.  18, 
"Without  faith  men  are  blind,  deaf  and  diimb. 

A  broken  heart  and  stammering  i^rayers.  He  welcomes.     Isa.   xxviii.  11. 
Those  seeking  Him,  should  lend  their  hands,  to  lead  others  to  Christ. 
"  If  any  man  have  not  the  spirit  of  Christ  he  is  none  of  His."     Eom. 

viii.  9. 


41.  Saying,  Wliat  wilt  thou  that  I  shall  do  unto  thee  f    And  he  said,  Lord,  that  I  may 
receive  viy  sight. 

"What  wilt  thou  ?     He  enquires  not  for  Himself,  but  for  the  sake  of 

the  people. 
This  cjuestion  answered.     1,  by  the  sick  at  heart — "  Peace." 
2,  by  the  diseased— "  Health."     3,  by  the  covetous — "  Wealth." 
4,  by  the   penitent — "Pardon,"     5,  by  the   dying  believer — "Eternal 

life." 
That  I.     Note  Christ's  kingly  word  to  a  blind  mendicant. 
How  can  deniers  of  His  divinity  rescue  this  from  blasphemy? 
The  very  request  of  Bartimfeus  w^as  proper  to  God  alone  1 
"  I  will  be  enquired  of  by  the  House  of  Israel,  to  do  it  for  them."     Ezek. 

xxxvi.  37. 
Sight.     "  Triply  the  light  is  sweet,  and  a  pleasant  thing  it  is  to  bchc-ld 

the  sun."     Eccl.  xi.  7. 
Blind  Ajax  prays  for  light  to  revenge  himself  on  his  foes. 
Bai'timseus  prays  for  light  that  he  may  glorify  the  goodness  of  God. 
Th9  blind  owner  of  millions  would  gladly  give  all  for  his  sight. 


250  SUGGESTIVE    COJIirENTAP.Y  [cHAP.  XVm. 

The  loss  of  sight  may  be  expressed  in  human  language. 

Eut  not  the  height  and  depth  of  the  woes  of  spiritual  blindness. 


AcViov,  cancelled.  Tischendorf,  Oosterzee ;  omitted.  Cod.  Sinai. 

Tt  o-oi  ee'Aets.  He  asks  wliat  the  blind  man  wished,  that  He  might  stir  wp  his  heart 
to  prayer,  for  He  wishes  that  to  be  sought  in  prayer,  which  He  knows  beforehand  both 
iJiat  we  seek  and  He  grants.  Ambrose.  Or,  He  asks  the  blind  man  to  the  end  that  we 
might  believe,  that  without  confession  no  man  can  be  saved.  Gregory. 

avapKeifjio.  JJcZi'snrius,  the  illustrious  general,  under  Justiiiion,  through  blindness, 
became  au  object  of  universal  sympathy,  and  begged  his  bread  at  the  gate  of  Byzantium, 
his  valor  had  saved.  Gibhon,  Mahon. 


42.  And  Ji'sus  faid  unto  Uim,Iieccive  thy  sight:  thy  faith  hath  saved  thee. 

Thy  sight.     The  sun  is  seen  by  its  own  light,  so  Christ  through  the 

Spii'it 
The  sun  mates  dark  things  clear,  Christ  makes  blind  to  see. 
Christ  illumines  both  the  medium  and  instniment. 

Clears  up  the   mysteries  of  the  kingdom,  and  aids  the  blind  to  see  them. 
Thy  faith..     Saving  faith  the  gift  of  God.     Eph.  ii.  8. 
His  faith  was  that  Jesus  was  the  SIcssiah  and  could  give  sight. 
Yet  it  is  our  own,  for  "He  worketh  in  us,  to  «-z7Z  and  to  do."      Phil. 

ii.  12. 
He  first  gives  us  faith  to  pray,  and  then  grants  all  the  rest  to  prayer. 
There  was  an  instrumental  connection  between  his  faith  and  cure. 


'Avdp\c\ljov.  He  who  of  old  had  said,  Let  there  he  light:  and  there  icas  light, 
manifests  Himself  to  he  the  same  God,  by  giving  sight  to  the  blind,  creating  both  the 
light  and  the  power  to  see  light.  Denton.  Our  Lord  offers  no  prayer  for  power  to  do 
what  the  blind  man  asked  for.  By  a  simple  word  He  communicates  sight,  showing  that 
He  is  very  and  eternal  God.  Ambrose. 

T]  vians  aov  (jiiriaKt  iTn,  thy  faith  hath  saved  tiice.  Divine  grace  alone  heals  soul 
and  body.  Quesnel.    Condemned  by  Pope  Clement  II,  Bull  Unigcnitus,  1713. 


43.  And  immediateUj  he  received  his  sight,  and  followed  him.  glorifying  God  :  and  all 
Ihe  people,  when  they  saw  it,  gave  praise  unto  (lad. 

His   sight.      The  first   object  ho  saw  after  his  long  night,  was  liia 
Divine  Physician. 


CHAP.  XVni.]  ON    ST.  LUKE.  251 

Thus  the  sinner  after  the  long  niglit  of  sin,  first  beholds  in  the  morning 

of  his  change,  the  Sun  of  Jlii/htcousnetis. 
"  Then  the  eyes  of  the  blind  shall  be  opened."     Isa.  xxix.  18. 
Christ's  mission  is  to  ojien  the  blind  eyes,  to  free  the    prisoner,  itc. 

Isa.     xlii.  7. 
Followed.  Him.     Faith  works  by  love,  and  love  with  open  heart  flows 

forth  on  Christ. 
Ho  who  sees,  also  follows,  because  the  good  ho  understands  he  practises. 

Gregori/. 
Divine  love  teaches  our  feet  to  follow,  our  tongue  to  i^raise,  and  our  soul 

to  adore  and  serve  the  Lord. 
The  triumphant  processions  of  Christ  a  swelling  throng  of  saved  souls. 
Following  Christ,  is  the  best  practical  proof  of  gratitude. 
Jesus,  a  mister  worth  following.     "  I  was  blind  but  now  I  see."      John 

ix.  25. 
A  real  disciple  is  known  by  the  general  bias  of  his  life. 
Too  many  call  on  the  Lord  in  trouble,   and  forget  Him  in  deliverance. 

Hos.  V.  15. 
"  They  have  not  cried  unto  me  with  their  heai-t,   when  they  howled  upon 

their  beds."     Hos.  vii  14. 
"  Were  there  not  ten  cleansed  but  where  are  the  nine  ?"     Luke  xvii.  17. 
Glorifying-.     Cavils  of  Pharisees,  sneers  of  Sadducees,  could  not  repress 

his  praise. 
Praise.     The  environs  of  Jericho,  late  a  rendezvous  of  robbers  is   now 

enlivened  by  the  cry  of  salvation. 
Lately  the  scene  of  Christ's  temptation,  now  of  His  glorification. 
"  Oh  that  men  would  praise  the  Lord  for  His  goodness."     Psa.  cvii.  8. 
On  hearing  of  Paul's  conversion  "  they  glorified  God."     Gal.  i.  23-24. 
The  cry  at  the  gates  of  Jericho  a  prelude  to  the  Hosannas  at  Jenisalem. 
M^in  refusing,  stones  and  earth  will  praise.     Luke  xix.  40  ;  Jer.  xxii.  29- 
Praise.     1.  For  the  greatness  of  the  blind  man's  faith,  by  which  this 

gift  was  obtained. 

2.  For  the  gift  of  light  by  which  he  saw. 

3.  For  the  manifestation  of  that  glory  by  which  they  also  saw  God's  light. 
We  should  learn  from  this  miracle  the  gracioiis  lessons  which  Christ 

•  gives  us — 

1.  He  who  was  not  able  to  come  to  Christ,  to  him  Christ  went ;  an  image 

of  His  love  who,  whilst  we  ivcrc  yet  sinners,  died  for  us. 

2.  He  stayed  on  his  waj%  and  stood  to  listen  to  the  prayer  of  this  pooi 

blind  man,  to  rewind  us  of  his  promise,  call  upon  Me,  and  I  will 
hear  thee  :  yea,  I  am  with  thee  in  trouble. 


252  SUGGESTIVE    COMMENTAKY  [CHAP.  XVIH. 

3.  He  called  this  poor  man  to  Him  as  he  calls  the  ^Thole  race  of  man- 
Iviud,  come  unto  vie,  all  ye  that  labor  and  are  heavy  laden,  and  I  tvill 
give  you  rest. 

4:.  ISe  asked  him,  zvhat  wilt  thoii?  as  He  encourages  us  to  make  known 
all  our  -wants  by  the  word  of  comforting  assurance,  whatsoever  ye 
shall  ash  the  Father  in  My  name.  He  ivill  give  it  you;  so  that  we 
may  therefore  come  boldly  unto  the  throne  oj  grace.  Denton. 


CHAP.  XIX.]  ON    ST.    LUKE,  253 


CHAPTEE    XIX. 

1.  And  Jesus  entered  and  passed  through  Jericho. 

2.  And,  behold,  there    was  a  man  named  Zacch(sus,  which  was  the  chief  among  Vie 
publicans,  and  he  was  rich. 

Jesus.     Not  in  the  Greek,  read  He. 

Jericho.     Luke  x.  30.    Built  under  the  cui-se,  but  honored  by  ChxisVs 

presence. 
Behold.     No  unmeaning  formula,  solemn  attention  is  Invited. 
Zacchseus.     Gr.  justice  ;  only  alluded  to  by  Luke. 
Through.     Implies  that  Zacchceus  lived  in  the  further  part  of  the  tovm. 
Chief  publican.     Gv.  chief  tax-gatherer.  Their  character.    Litkeiii.  12. 
Their  notorious  rapacity  rendered  them  odious  to  the  Jews. 
They  -were  detested  as  plunderers,  and  traitors  to  the  liberties  of  tho 

nation. 
Exactors  and  publicans,  were  excluded  from  court. 
The  Eoman  taxes  were  felt  to  be  an  intolerable  grievance. 
God  has  His  remnant  among  all  classes.     1  Tim.  i.  15  ;  Eom.  ix.  27. 
Rich,     Jesus  had  just  shown  the  perils  of  being  rich. 
In  Zacchfeus,  God's  grace  shows  its  discriminating  care. 
Men  have  double  chains  to  break,  when  they  are  rich. 
In  Zacchffius  we  see  the  camel  passing  through  the  needle's  eye. 
A  covetous  tax-gatherer,  changed  into  a  liberal  Christian. 
Hospitals  discharge  many  cases  as  incurable. 
There  are  none  incurable,  under  the  Divine  Physician. 
Grace  fi-nds  prodigals  amid  want,  and  Zaccha3us  amid  wealth. 


ti-ripxeTo.    He  was  passing  through,  i.e.  He  was  not  goiDg  to  make  any  stay  there. 

Wordsivorth. 

Za/cxaios.  An  Israelite,  from  his  Hebre-w  name;  Zachah,  pure,  "Justus  fuit." 
Mintert.  Ezra  il.  9;  Nsh.  ^^i.  14.  Tho  father  of  a  famous  family.  Meyer,  Alford. 
A  Gentile.  Chrysostom,  Doddridge.  Tradition  makes  him  a  disciple  of  Peter,  and  first 
bishop  of  Caesarea.  Beard,  icai  avTos.  'SMion  a  succession  of  facts  is  stated,  rising  one 
above  the  other  in  importance,  koX  avTo?  is  followed  by  Kal  outos.  Webster  t  Syntax. 

apx'iTeAciiTjs.  One  who  farmed  a  large  district,  which  he  again  sub-let  to  the 
ordinary  rekiavai.  Perhaps  Zacoha}U3  was  the  superintendent  of  the  taxes,  or  an  officer 
corresponding  to  our  Commissioner  of  Customs.  W.  <£•  W.     The  large  security  required 


254  SUGGESTIVE    COIOIENTARY  [CHAP.  XIX. 

of  cne  advanced  to  bo  responsible  a  situation  implies  he  was  rich  before.  Stier.  The 
source  of  wealth  was  the  revenue  from  balsam.  Alford.  His  conversion  was  probably 
followed  by  that  of  many.  By  means  of  this  man,  the  evil  which  another  rich  man  had 
caused  by  his  example  is  remedied,  chap.-xviii.  23.  Bengel. 


8.  And,  he  sought  to  see  Jesus  who  he  ivas  ;  and  could  not  for  the  press,  because  he  wa$ 
little  of  stature. 

Scught.     Gr.  Jccpt  seel-ing,  resolving  not  to  cease. 

With  the  curiosity  of  Herod  and  Greeks.     John  xii.  21. 

Place  and  interest  are  ever  to  be  sacrificed  for  salvation. 

Another  can  fill  thy  place,  but  not  save  thy  soul. 

Drawing  with  the  cords  of  a  man.     Hos.  xi.  4. 

On  his  part,  all  was  natural,  daily  princiiDles  of  action. 

On  Christ's  all  was  supematiural.  Divine. 

It  encourages  the  Church,  to  bring  all  within  Gospel  means. 

Men  are  prone  to  assign  earth-bom  motives  to  believers. 

Believers  are  also  apt  to  forget  the  Divine  work  on  the  heart. 

It  is  strange  that  he  had  never  yet  become  acquainted  with  the  "Friend 

of  publicans." 
He  would  hot  presume  to  detain  Him  in  the  public  way. 
H3  would  not  pressingly  obtrude  his  own  heart's  need. 
With  more  faith  than  Nicodemus,  he  is  more  easily  won. 
Here  the  Publicans  entered  the  kingdom  before  the  Pharisees. 
He  comes  in  open  day  before  the  multitude. 

A  desire  for  invisible  wealth  proves  extraordinary  grace  in  the  rich. 
Eut  He  who  sows  the  seed,  can  render  the  barren  rock  fruitful. 
See  Jesus.      Certain  Greeks  said  to  Philip,  "  We  would  see  Jesus." 

John  .xii.  21. 
All  his  riches  had  not  yet  satisfied  his  heart.     Matt.  vi.  19. 
Envious  Pharisees  also  watched  for  Christ,  hut  with  no  earnestness, 
liittle.     What  trifles  seem  to  be  links,  in  the  soul's  salvation ! 
We  must  never  "despise  the  day  of  small  things."     Zech.  iv.  10. 
The  stature  of  Christ  alone  makes  a  perfect  man.     Eph.  iv.  13. 
Press.     Gr.  vndiitiide.     Too  often  the  multitude  hide  Christ  from  the 

soul. 
Our  Saviour  made  no  exhibition  of  Himself,  as  popes  arc  borne  on  men's 

shoulderd. 
Nor  rode  in  open  chariots  as  princes,  but  mingled  with  the  crowd- 
Ho  was  "  meek  and  lowly  in  heart."  Matt.  xi.  29. 


CnAP.  XIX.]  ON    ST.    LTJKE.  255 

efi/rei.  Kept  seeiing  for  sorno  time,  and  then  resorted  to  the  above  expetlient. 
Ifuilor  the  iuflueuco  of  grace.  OUhausen,  Trapp ;  mere  curiosity.  Stier,  Brown,  Dod- 
dridge ;  had  no  previous  acquaintance.  Bengcl :  unknown.  Oo.iterzcc.  r]\iKCa.  Some 
persons  of  small  stature  have  been  remarkable  for  intellect,  as  Plato,  St.  Paul,  and  Pope. 
Deus  maximus  in  minimis.  Trapp. 


4.  And  he  ran  before,  and  climbed  up  into  a  sycamore  tree  to  see  Him  :  for  He  was 
t.i  jiass  that  way. 

Ran  before.     Gr.  having  run  forward  in  front. 
The  venerable  Abraham  ran  to  meet  the  angels.     Gen.  xviii.  2. 
People   saw  Jesus   dejjart  and  ran  thither  out  of  all  cities. 
Women  departed  from   the   sepulchre  and  ra7i   to  bring    His  disciples 

word. 
If  He  by  His  spii-it  draws  wo  shall  run  after  Him.     Cant.  i.  4. 
Climbed.     Ceremony  does  not  usually  allow  a  man  of  wealth  or  rank  to 

climb  a  tree,  but  faith  overcomes  everj'thing. 
He  hastens  to  see  Jesus  unnoticed  by  the  multitude. 
To  us  these  providential  guidings  to  Christ  are  a  wonder  of  grace  ! 
Had  Zaccha3us  been  influenced  by  the  principles  of  this  world,  he  would 

never  have  exposed  himself  to  ridicule. 
Thus  the  thought  of  his  ingratitude,  sensuality,   disgrace,  might  have 

delayed  the  prodigal. 
But  "  I  will  arise"  carried  him  triumphant  through  grace. 
The  biistle  of  this  world  still  prevents  many  from  seeing  Jesus. 
Sycamore.     The  Egj'ptian  fig,  fruit  and  leaves  resemble  the  mulberry. 
An  oil  extracted  from  it,  Arabs  say,  hag  virtue  to  cure  wounds. 
Wood  is  incorruptible,  valued  for  coffins  and  building. 
It  is  still  found  here  and  there  in  the  plains  of  Jericho. 
"  He  made  cedars  as  the  sycamore  trees  in  the  vale  for  abundance." 

1  icings  X.  27. 
It  is  a  low  tree  and  easy  to  ascend. 

Orientals  hang  hammocks  from  the  branches  for  their  pleasure. 
Screened  by  its  foUage  Zacchaius  thought  to  remain  unseen. 
The  all-seeing  Eye  that  detected  Nathaniel  under  the  fig  tree,  saw  him. 
Amos  was  a  gatherer  of  sycamore  fruit.     Amos  vii.  14. 
To  see.      A  crowd  went  to  the  house-top  to  bring  the  sick  into  the 

presence  of  Jesus. 
God  always  anticipates  us  if  He  sees  us  eager  for  good.     Tlicophylact. 
Often  by  reason  of  the  crowd  of  worldly  affairs  and  om-  low  spiritual 

statiu'e  we  cannot  see  Christ. 
But  there  are  sycamores  in  the  road  by  which  He  will  pass. 


256  SUGGESTIVE    COMIIENTAEY  [CHAP.  XIX. 

He  hap  given  us  the  means  of  grace — Scriptiire,  prajer,  ordinances. 

These  are  the  trees  He  has  planted  in  the  -waySide  of  life. 

Like  Zacchajus  let  us  ascend  the  tree,  and  we  shall  not  only  see  Christ, 

hut  He  ■will  come  and  abide  with  us.     Wordsworth. 
Many  are  under  sad  delusions  as  to  religion. 
They  believe  its  truths  noble,  but  its  duties  dry  and  repulsive. 


avePrj.  Holy  Ghost  relieved  him  of  hi3  modesty  that  he  might  leceive  better  things. 
Leigh.  Keprescnts  the  Gentile  world  low  in  grace,  but  by  the  cross,  a  tree,  they  climb  to 
Bee  Jesus.  Isidore.  Eeason  by  nature  low,  we  climb  by  faith.  Ournall.  After  exciin^s 
Eupply  65o0. 


5.  And  tehen  Jesus  came  to  the  place,  he  looked  up,  and  saw  htm,  and  said  unto  him, 
Zacchceus,  make  haste,  and  come  down  :  for  to  day  I  must  abide  at  thy  lioiise. 

Looked.     Gr.  Implies  purpose,  knowing  full  well  who  was  there. 

1.  There  is  a  look  of  love  as  on  Peter.     2.  A  look  of  i^ardon    as   on 

Zacchasus.     3.  A  look  of  vengeance  as  on  Pharaoh.     Ex.  xiv.  24. 
At  conversion  He  knocks  at  our  door,  in  prayer  we  knock  at  mercy's  gate. 
Unasked  our  Lord  stops  and  s^jeaks  to  Zacchaus. 
Unasked  He  invites  Himself  to  be  a  guest  with  a  sinner. 
Unasked  He  sends  renewing  grace  into  the  publican's  heart. 
"  It  is  not  of  man  that  willcth,  but  of  God  that  giveth."     Eom.  ix.  16. 
God  has  various  methods  of  calling  wanderers  to  Himself. 
ZacchaBus,  penitent  thief,  Saul,  Cornelius,  Philippiau  gaoler. 
Zaccliaeus.     Must  have  wondered  and  rejoiced,  hearing  his  name. 
"  He  calleth  His  own  sheep  by  name,  and  they  hear."     John  x.  3. 
"  He  that  caUeth  the  stars  by  name"  will  not  forget  His  Children.     Psa. 

cxlvii.  4. 
This  stranger  fcflt  as  Nathaniel  when  Jesus  spoke  of  the  fig  tree.     John 

i.  48. 
Make  haste.     A  slight,  but  gracious  rebiikc  for  the  method  he  had 

adopted. 
Jjoave  all  thy  own  inventions  and  devices  in  thy  timid  coming. 
The  Lord  is  more  in  haste  than  he,  on  His  last  visit  to  Jericho. 
It  was  his  final  testimony  before  His  entrance  into  Jerusalem. 
Come  down.     Not  only  must  he  obey,  but  it  must  be  promptly. 
The  sinno r  humbled  before  Christ,  Christ  will  abide  in  his  soul. 
The  omniscient  Lord  knew  the  man  who  knew  Him  not. 


CHAP.  XIX.]  ON    ST.    LUKE.  2D7 

Tie  crieth  in  bis  heart  "  I  knew  thee,  I  knc-w  what  thon  defiirest." 
.Abide.     Gr.  remain  quiet.     While  Zacchacus  lived,  Christ  was  to  Lo 

his  guest.     "  If  a  man  love  me,"  &c.     John  xiv.  23. 
He  will  come  to  his  house  having  already  come  into  his  heart. 
Me  well  knew  Zacchmus  and  how  welcome  he  would  make  him. 
His  grace  anticipates  the  desire  of  the  man  who  dared  not  even  draw  near. 
Until  this  moment  Zacchajus  was  possibly  a  stranger  to  faith. 
The  Lord  waives  all  formal  ceremony  and  offers  to  be  a  guest. 
To  day.     A  high  honor,  for  He  never  before  went  an  uninvited  guest. 
He  invites  Himself  in  a  right  royal  style. 
The  honor  is  done  to  the  subject,  not  the  sovereign. 
When  Christ  invites  Himself,  He  ever  creates  His  own  welcome. 
Opening  avenues  to  his  heart,  explains  all  the  change. 
I  must.     For  the  sake  of  thy  salvation — a  divine  purpose. 
He  speaks,  knowing  how  the  honor  would  be  appreciated. 
What  dignity  in  answer  to  every  objection  of  haste  and  surpriae  ? 
Grace  chooses,  without  even  the  sinners  desire.     Eph.  i.  4. 
"  I  was  found  of  those  who  sought  me  not."     Eom.  x.  20. 
His  humility    like  the  centurion's   prevented    him  from  inviting   tho 

Saviour. 
House.     Modes  and  materials.     Luke  i.  40.     This  house  still  pointed 

out  in  the  plains  of  Jericho. 
"  I  will  tarry  that  thou  mayest  better  see  3Ie  and  hear  ilfc." 
The  blessed  days  of  om-  life,  when  Jesus  draws  near  and  visits  us. 
If  such  happiness  flows  from  His  visits  now,  what  will  be  the  bliss  of  the 

soul  when  it  beholds  the  King  in  His  beauty,  and  is  for  ever  with  the 

Lord! 


ai'apXeipai,  purposely  looked  up  and  saw.  W.  d-  W.  "Saw  Mm,"  singling  him  out 
from  all  others.  Euthijmius.  Hs  learned  his  name  in  a  supernatural  manner.  Olshausen. 
Brnion,  Alford.  Some  unknown  relation  existed.  Meyer.  Hl-will  of  the  crowd  to  a  rich 
puhlican  might  point  to  him.  Oostersee.  Christ,  the  Good  Shepherd,  knows  all  His 
sheep,  and  calleth  them  by  their  names,  John  x.  3.  Wordsworth.  Etsi  voccin  invitautis, 
Jesus  non  audierat,  yiderat  tamen  affectum.  Amhrose. 

Sti  jxe  /jiuvai,  not  I  will,  but  I  must.  Every  event  determined  by  a  divine  plan. 
Alford.  Conscious  of  a  divine  purpose.  Meyer.  The  account  of  the  conversion  of 
Zacchaeus  alone  narrated  by  Luke  the  Evangelist,  who  has  specially  magnified  the  grace 
with  which  the  Lord  received  publicans  and  sinners.  Lange. 


6.  And  he  made  haste,  and  came  doicn,  and  received  Mm  joyfully. 
Made  haste.    Vrith  an  alacrity,  which,  in  him  surprises  ns. 
First  evidence  of  conversion,  ready  obedience  to  Christ.    Acts  ix.  6. 


258  SUGGESTIVE    COJIMENTAEY  [ciIAP.  XtX. 

"  What  thy  hand  findeth  to  do,  do  it  with,"  &c.     Eccl.  ix.  10. 

"  Behold  I  stand  at  the  door,  and  knock."     Rev.  iii.  20. 

Received.     He  protests  nothing,  good  or  evil. 

Instantly  won,  he  joyfully  leads  his  divine  guest  to  his  home. 

Conscious  majesty  and  loving  power  complete  the  conquest. 

The  Saviour  had  found  the  sinner  and  the  sinner  the  Saviour. 

The  Good  Shepherd  had  foimd  a  stray  sheep  and  rejoices  over  him. 

Matt,  xviii.  13. 
Christ  to  the  outside  world  was  a  poor  pilgrim  stranger  in  His  day. 
"  Entertaining  strangers,  we  often  entertain  angels  unawares."  Heb.  xiii.  2. 
The  deep  gratitude  of  Zacchsus  only  equalled  by  the  wonder  of    tho 

populace  at  seeing  Him  enter  a  publican's  house. 
Eeceiving  Him  into  his  house,  betokened  His  reception  in  his  heart. 
We  cannot  entertain  Christ  as  Zacchajus  did,  but  He  has  left  the  poor  in 

His  stead.     Matt.  xxvi.  11. 
Joyfully.     He  graciously  inspires  a  heart  to  love  where  he  chooses  tc 

dwell. 
Jesus'  presence  ever  diffuses  heaven  through  the  soul. 
What  Court  ought  not  to  have  been  delighted  to  have  received  Jesus ! 
In  a  far  more  important  sense  he  who  keepeth  His  words  receives  Him. 
"  My  Father  will  love  him,  and  We  will  come  and  make  our  abode  with 

Him."     John  xiv.  23. 
Lydia  said,  *'  If  ye  have  judged  me  faithful,  come  into  mine  house." 

Acts  xvi.  15. 
"  Lovers  of  hospitality,  and  lovers  of  good  men."     Tit.  i.  8. 
The  change  as  perfect  as  it  was  instantaneous.     Matt.  xi.  5. 
Whence  this  sudden  joy  in  the  cold-hearted  publican  ? 
It  was  wrought  by  the  same  power  that  said  ■'  Follow  Me."  Matt.  iv.  19. 
That  said,  "  Stretch  forth  thy  (withered)  hand."     Mark  iii.  5. 
Whc  at  the  beginning  said  "  Let  there  be  Ught;  "  He  had  but  to  "  speak, 

and  it  was  done."     Psa.  xxxiii.  9. 
The  miracle  of  grace  far  transcends  the  miracle  of  creation. 
This  forms  a  contrast  to  His  presence  in  the  house  of  the  Pharisee. 
Instead  of  being  honored,  Simon  thought  he  rendered  Jesus  a  service. 
Some  will  bewail  Him  coming  in  the  clouds — Piev.  i.  7,  and  some  rejoice — 

Isa.  XXV.  9. 
Observe  the  gracious  kindness  of  tho  Redeemer — 
He  tlie  innocent  and  holy  One  associates  with  the  guilty. 
The  Fountain  of  Justice  with  covetousness,  the  source  of  injustice. 
But  He  suffers  no  stain  from  the  mists  of  sin  and  avarice. 
Like  the  sun,  He  disperses  them  by  the  bright  beams  of  His  righteousness. 


CHAP.  XIX.]  ON    ST.    LUKE.  259 

7.  And  when  they  taw  it,  they  all  mxirviurcd,  saying,  That  he  was  gone  to  he  guest  with 
3,  vtan  that  is  a  sinner. 

Murmured.     Tlie  Pharisees  indignant  and  envious  at  His  popularity. 

The  world  still  takes  offence  when  the  Saviour  visits  a  sinner. 

We  have  become  accustomed  to  this  envy  of  Pharisees. 

The  ways  of  God's  mercies  towards  sinners,  hid  from  carnal  men. 

An  anti-pharisaic  demonstration  of  Christ  against  hypocrisy. 

It  made  a  deeper  impression  than  doctrinal  statements. 

Gone.  He  went  of  His  own  accord  to  be  a  guest  contrary  to  His  custom. 

This  act  was  going  further  than  eating  with  sinners.     Luke  xv.  2. 

To  be  a  guest.     Gr.  nn-harness — take  up  His  lodging  for  a  season. 

Sinner.     This  the  gi-eat  mj'stery  of  infinite   love — The  Christ  of  Ciod 

come  to  be  a  guest  with  sinners  ! 
Pharisees  now,  as  then,  stumble  at  this  mystery  of  grace. 
They  called  him  a  sinner,  only  because  he  was  a  publican. 
Had  his  cliaracter  been  bad  they  would  have  told  it  now. 
But  what  Pharisee  could  ca-st  the  first  stone  ?     John  viii.  7. 
How  much  slander  would  cease  if  men  were  honest  in  judgment ! 
Zaccha3us  might  say  "Yes,  I  am  a  sinner,  but  Jesus  has  como  to  save 

sinners." 
He  icas  even  no2v  a  new  creature  in  Christ  Jesus. 
Jesus  came  not  to  call  the  righteous,  but  sinners  to  repentance.     Matt. 

ix.  13. 
God  allows  room  for  repentance  and  so  must  we.     2  Pet.  iii.  9. 


Sieyoyyviov,  grnigei.  Wicldiffe,  Tyndale.  The  Hisci-plcs.  Calvin;  JexfB.  Ooster-ec. 
avSpl,  iileonastic,  John  iv.  16.  avSpl  yet  a/j.apiioA(3,  because  a  publican,  Luto  iii.  1:2. 
Jlost  of  them  murmured  from  tloubt,  rather  than  anger.  Bcngel. 

KarakviraL,  divcrsari,  "to  be  a  guest  with;"  hence  the  inn  or  lodging,  dtpersorium, 
in  which  Christ  was  born,  is  called  KardXvixa,  and  the  guest  chamber  for  refreshment, 
where  He  ate  the  Paschal  Supper,  and  instituted  the  Holy  Eucharist.  Wordsioorth. 
KaTa\v(7ai.  Spent  onlj' a  few  hours ;  Ojsterzcc.  cUveriissi:;.  Vulg.,  Euthytnius  ;  refreshed 
himself.  Doddridge  ;  tarried  over  night.  Meyer;  but  a  sojourner  of  a  night  would  scarcely 
have  been  dismissed  by  the  host,  speaking,  standing.  Stier. 


8.  And  Zacchmus  stood,  and  said  unto  the  Lord;  Behold,  Lord,  the  half  of  my  good  t 
I  give  to  the  poor  ;  and  if  I  have  taken  any  thing  from  anj  mart  by  falsa  aeeusat  ion  I 
restore  hxai  fourfold. 

Stood.     Stood  forth,  TijndaU.   A  posture  of  dchberation,  reverence  ai-d 
prayer.     Mark  xi.  25. 


260  SUGGESTIVE    COMMENTAEY  [CHAP.  XIX. 

Better  seen  of  the  crowd  on  account  of  his  low  stature. 
This  last  act  was  more  like  Mary  than  Martha. 

1.  Boldly,  neither  ashamed,  nor  afraid  to  confess  Christ. 

2.  PromiDtly,    "What  thy  hand  findeth  to  do,"  &c. 

3.  Openly,  Eeligion  is  no  secret  society,  her  light  shines.     Matt.  v.  16. 
Zacchffius  TOWS  in  a  deliberate  and  solemn  manner. 

Th.8  liOrd.    The  arfic/e  strongly  expresses  Christ's  Divinity.  Luke  i.  35. 

Trrm  implies,  1,  autlwrity.     2,  dignity.     3,  grace.     4:,j)02ccr. 

An  apfieal  to  His  omniscience  as  to  the  heart-sincerity  of  his  vow. 

Half.     The  law  required  a  fifth  of  their  income  for  charity. 

His   alms   like    Cornelius'    might  go   up   as  a  memorial    before    God. 

Acts  X.  4. 
Tyre's  merchant  princes  converted,  shall  do  the  same.     Isa.  xxiii.  17-19 » 
Here  the  strong  man's  love  of  money  overcome  by  a  stronger. 
Love  makes  and  masters  the  ruHng  passion,  covetousness. 
Here  the  camel  is  disencumbered  of  his  costly  burden. 
This  is  by  no  means  to  be  considered  as  self-righteous  boasting. 
But  as  humbly  comfessing  his  past  transgressions  and  proof  of  change. 
He  does  not  presume  to  atone  for  his  sins  as  Eome  teaches. 
The  Lord  prefers  such  sacrifice,  to  the  most  sumptuous  entertainments. 
My  goods.     It  does  not  imply  that  he  had  defrauded  any  one. 
He  proposes  no  charity  out  of  other  persons'  means. 
"  My  goods,"  were  those  he  honestly  under  God  had  secured. 
"  God  hates  robbery  for  burnt  offering  or  sacrifice."     Isa.  Ixi.  8. 
Or  that  he  made  restitution  before  he  exercised  benevolence. 

Give.     Gr.  I  iioio  imrpose  to  give.    This  is  to  silence  those  who  murmured 
at  the  Lord's  sitting  at  his  table. 

A  resolve  as  good  as  done.     The  poor  wiU  claim  its  completion. 

Many  buds  bloom  in  spring,  which  bear  no  fruit  in  autumn. 

The  ripe  fruits  of  repentance  and  faith  spring  forth  quickly. 

Best  and  only  proof  of  change,  the  effort  to  undo  former  sins. 

As  the  light  in  the  closed  lantern,  still  must  shine.  Matt.  v.  16. 

Reality  and  decision  speak  of  no  future  intentions. 

Faith  that  does  not  expand  the  heart,  is  no  faith  at  all. 

Grace  not  seen  as  light,  nor  tasted  as  salt,  is  questionable. 

Treasures  bequeathed  a.i  death,  misnamed  charities. 

Are  they  not  generally  levies  made  by  an  unquiet  conscience  ? 

Believers  are  "rich  in  good  works,  ready  to  distribute."  1  Tim.  vi.  18. 

He  had  been  laying  up   treasures  on  earth,  now  he  lays  them  up  iu 
heaven.    Matt.  vi.  20. 

If  we  were  more  self-denying  we  should  bo  far  more  charitable. 


CHA.P.  XIX.]  ON    ST.    LUKE.  2G1 

"With  the  spirit  of  Zaccliffius,  i.e.  the  mind  of  Christ,  the  treasmy  of  tho 

Church  would  overflow  as  that  of  the  Hebrews. 
Poor.     Eestitution  to  the  proper  persous  is  oft  impossible. 
Contrast  the  covetousness  of  the  rich  young  ruler  in  the  previous  chapter, 

with  tho  expansive  charities  of  the  heart  under  grace. 
If.     In  so  far  as  I  have  defrauded,  no  fraud  however,  is  confessed. 
Taken.     Defrauded  any  riian,  Coverdale. 

Accusation.     Figure  implies  to  extort  money  by  false  accusation. 
Law  carried  out  is  often  the  instrument  of  the  greatest  injustice. 
But  far  oftcner  by  perjury  so  prevalent  among  men. 
"  Exact  no  more  than  that  which  is  appointed  to  you."     Luke  iii.  13. 
John  implies  that  the  publicans  were  liable  to  this  temptation. 
Restore.     In  restitution  we  should  be  generous,  rather  than  exact. 
A  penitent  regards  divine  favor,  not  the  world's  censure. 
Fourfold.     Roman  law  lequiied  fourfold,  Jewish,  one-fifth. 
His  charity  transcends  any  sacrifice  required.     Ex.  xxi.  1 ;  2  Sam.   :ai. 

6 ;  Num.  v.  7. 
It  is  not  the  bold  challenge  of  1  Sam.  xii.  3  ;  overreaching  was  not  his 

practice. 
Now  he  is  a  righteous  man  according  to  Ex.  xxii.  3-15. 
He  through  grace  joyfully  resolves  to  impose  upon  himself  tho  severest 

measure  of  the  law. 
His  frozen  heart  is  melted,  the  idol,  covetousness,  dethroned.    Luke 

iii.  10. 
There  was  no  demand  made  for  his  goods,  but  for  his  heart. 
"  My  son,  give  Me  thy  heart,"  with  it,  goods  and  all  go  aZso. Prov.  xxiii.  20, 
Home  teaches  a  religion  without  giving  up  one's  sins  ;  repentance  without 

restitution,  charity  without  love,  or  Christianity  without  holiness. 
Some  think  he  would  revenge  himself  on  his  reigning  sin. 


o-TaSfls.  Apparently  the  court  of  liis  house.  Andrews.  On  the  morning  of  his 
SiCT^Bxlnve.  Olshausen ;  he  addressed  those  who  were  Btanding  without.  "We  are  left  by 
Luke  to  judge  of  our  Lord's  sermon  by  its  effects.  Probably  Zacohteus  had  been 
reclining  at  meat,  but  was  so  penetrated  by  our  Lord's  teaching  that  he  stood,  iq',  and 
made  his  confession  before  men.  Wordsioorth. 

TO.  i9/x''<"),  the  plural,  so  the  Sept.,  Josh.  siii.  31.  Scngcl.  SCSu/xi,  present  for  future. 
Orotius,  Wetstcin.  A  firm,  certain,  intention.  Kuhioel.  Does  not  wait  for  to-morrow. 
Thcophylact.  Indefinite,  "  I  am  aooustomod  to  give."  Elsley.  "  Brave  piety  that  hoards 
till  death  compels  a  will,  then  ink  and  paper  do  it  all.  It  is  death,  and  not  you,  that 
gives  it."  Basil,  el  ti. — A  mild  form  of  self-accusation,  awed  by  tho  immediate  personal 
mprfssiOrt  the  presence  of  Jesus  made  upon  him.  Meyer.  Open  dishonesty  confessed. 
Brown.  No  uncertainty.  Alford.  icruKo^di^ricra,  Luke  iii.  li :  he  obtained  his  wealth 
dishonestly.  Olshausen.  A  common  Greek  idiom  (for  whomsoever  I  have  defrauded), 
Eendrick. 

35 


262  SUGGKSTIVE    COilMENTAP.Y  [CHAP.  XIX. 

aiToSiSton'.  TSTpairXovv.  "I  will  restore  voluntarily  at  least,  what  the  law  requires." 
See  Ex.  xxi.  36;  xxii.  1.  He  thus  vindicates  Christ  from  the  cavils  of  those  who  said  ha 
was  gone  to  be  a  guest  with  a  sinner.  Wurdsworth.  Eo?uan  law  required  fourfold; 
Athenian,  double.  The  result  of  our  Lord's  counsel.  Kuinoel.  Denotes  an  integrity 
unimpeachable.  Schneider.  A  proof  of  his  gi-atitude  for  His  visit.  Oosterzee.  An 
evidence  of  the  power  of  conscience  : — a  j^erson  for  fifty  years  felt  he  wronged  another 
five  shillings,  and  then  restored  it.  Trapp.  That  which  is  the  fi-uit  of  fraud,  adds  to  the 
Bin,  each  day  restitution  is  delayed.  Quaile-f.  Non  dimittetur  peccatum,  nisi  restituatur 
ablatura.  Auuuntine.  If  Zacchaeus  gave  half  his  property  to  the  poor,  he  might  not  have 
enough  left  for  the  purpose  of  restitution.  It  may  be  that  the  present  tenses  Si'owui  and 
a-o5i5a)(u.i  denote  wliat  had  been  his  habit  during  along  and  successful  career.  Zaccha/us 
may  have  been  one  of  those  who,  living  up  to  the  light  he  possessed,  is  now  brought  to 
the  true  light.  W.  <£■  W. 

vTrapxovTiiiv  denotea  gains  rather  than  property.  "I  mal;e  a  practice  of  giving  half 
my  (70  J  HS  to  the  poor;  I  make  a  practice  of  restoring  fourfold  whatever  I  find  has  been 
taken  by  fraud ; "  thus  he  was  of  the  character  addressed  Isa.  hi.  1,  4,  6.  W.  £•  W. 


9.  And  Jesus  said  unto  him,  Tliis  day  is  salvation  come  to  this  house,  forsomuch  as  he 
also  is  a  son  of  Abraham. 

Him.     Jesus  evidently  addressed    Himself    to   tlie  people    concerning 

Zacchffius.  • 

This  day.  The  day  of  blessing  to  the  once  accm-sed  city. 
Ko  know-ci  person  in  that  home  till  then  had  been  converted. 
It  justifies  a  hope  that  he  woiUd  succeed  in  promoting  the  salvation  of 

others. 
"Believe  in  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  Thy 

House."     Acts  xvi.  31. 
Joshua  said  "  As  for  me  and  my  house,  we  will  serve  the  Lord."     Josh, 

xxiv.  15. 
Salvation.     Health.    Tijndalc.     His  bodily  defect  was   conducive  to 

salvation. 
Disadvantages,  in  God's  providence  often  prove  rich  blessings. 
Entrance  of  Christ  brings  "joy  in  the  tabernacles  of  the  righteous." 

Psa.  cxviii.  15. 
Thei-e  is  an  "  J  am  77e /"  graciously  illustrating  in  these  last  days    His 

name  "  Jesus."     John  iv.  2G. 
"  Though  given  up  by  you  Pharisees  in  your  heartless  bigotry." 
"  He  was  yet  a  lost  sheci?  of  the  house  of  Israel,  a  true  sou  of  Abraham." 
Whose  sins  are  of  such  crimson  dye  that  he  need  despair  ? 
By  faith,  like  the  Gentiles,  he  recovered  his  forfeited  birthright.     Isa. 

Ixiii.  IG. 
House,     ilodcs,  materials  of  oriental  houses.     Luke  i.  4.0. 
This  house.    Designed  to  meet  the  taunt  of  the  Phariseee. 


CHAP.  XXX.J  ON    ST.    LUKE.  263 

'Tis  now  a  saved  Louse,  meet  for  the  Master's  reception. 

A  publican's  dwelling  was  deemed  no  better  than  a  den  of  thieves. 

A  family  generally  follow  the  faith  of  its  head. 

The  head  alone  may  openly  sin,  but  others  oft  perish  with  him. 

When  religion  enters  the  heart,  it  oft  does  the  liouse  also. 

The  family  in  the  N.T.  is  invested  with  new  responsibilities. 

Henceforth  it  is  to  be  the  foundation  of  the  Church  and  State. 

This  visit  a  contrast  with  that  in  the  house  of  the  Pharisee.     Lukexiv.  1. 

He  remained  unblest,  as  in  his  pride  he  had  no  heart  to  receive  it. 

Abraham.      Luke  i.  55.     They  sneeriugly  called  him  a  sinner,  Jesus 

answered,  He  is  a  son  of  Abraham. 
One  by  national  descent,  and,  also  in  a  way  the  Pharisees  were  not. 
He  followed  Abraham's  works,  in  heart  as  well  as  blood. 
"If  j'e  were  Abraham's  children,  ye  would  do  the  works  of  Abraham." 

John  viii.  39. 
"They  who  are  of  faith,  the  same  are  the  children  of  Abraham."     Gal. 

iii.  7. 
"  If  children,  then  heirs ;  heirs  of  God,  and  joint  heirs  with   Christ." 

Eom.  viii.  17. 
He  probably  remained  in  office,  not  called  like  Matthew  to  leave  it. 
Christ  left  Jericho  conscious  that  salvation  had  been  offered  the  pcoiolc. 
More  might  have  been  saved,  but  they  knew  not   the   time   of  their 

visitation. 
Forsoinuch.     Inasmuch  as,  i^ublican  though  he  be. 
Though  deemed  unworthy  by  his  occupation — 
Yet  proved  to  be  a  Jew  in  the  best  sense  by  his  charity  and  piety. 
Is.     Not  was,  before  he  resembled  not  righteous  Abraham. 
Son.     That  by  hirtli,  noio  partaker  of  Abraham's  faith.     Gal.  iii.  29. 
Jews  knew  no  relationship  but  that  of  the  flesh. 


jrpb?  aviTovs.  Pcarce,  -withont  any  authority  whatever,  on. — E.V.  omits  this  particle, 
intimating  that  liis  fruits  of  repentance  and  faith  were  to  Jesus  evidence  of  their  sin- 
cerity. Just  because  tliis  day  salvation  has  come  to  this  house.  Lanije.  Trpos.  With 
reference  to  him,  and  not  his  family;  concerning  him.  Major,  De  }]'ette,  UoscnmuUcr. 
Zacchreus  addressed.  Doddridge,  Wolf,  Hammond.  oZko).  Confined  to  the  master. 
Theophylact,  Grotius;  to  his  household.  Le  Clera,  Elsie]/.  Actsxvi.  34;  Actsxviii.  8; 
John  iv.  46,  53.  vibs.  Once  a  heathen,  now  fi  convert.  Maldonatus ;  a  Jew,  now 
regenerate.  Kuinoel.  Despised  of  the  people,  aa  an  alien,  now  a  true  Jew.  Oostcrxcc. 
A  son  of  faith  as  well  as  blood,  for  he  was  imijuesticnably  a  Jew,  as  his  Hebrew  naiuo 
Bhowo. 


264  SUGGESTIVE   COMMENTARY  [CHAP.  XIX. 

10.  For  the  Son  of  man  is  come  to  seek  and  to  save  that  tiihich  was  tost. 

Come.     This   repels  the  insiuuatiou   against   our  Saviour's    visit   to 

Zacchffius. 
He  declares  the  Phai-isees  shewed  their  ignorance  of  His  purpose. 
Seek.     My  work   is  to  seek  as  well  as  save  such. 
Characteristic  featirre  of  the  kingdom  of  heaven,  is  compassion. 
Christ  condescending  to  seek  the  lost,  a  model  to  His  servants. 
None  need  despair,  while  God  Himself  is  seeking  them. 
The  righteous  with  all  their  progress  have  still  their  wanderings. 
Divine  grace  begins,  Divine  compassion  completes  spiritual  life. 
"  I  am  found  of  those  that  sought  Me  not."     Isa.  Ixv.  1. 
Come  to  seek.    Implies  it  was  his  chosen  work,  not  out  of  His  way. 

Here  He  hints  at  His  Divinity  as  the  promised  Messiah. 
1,  An  extremely  liumhling  ;   2,  indescribably    consoling ;    3,    powerfully 

saving  word. 
Lost.     Not  them  alone,  but  the  entire  host  of  lost  sinners. 
Lost,  1,  to  holiness.     2,  the  Church.     3,  heaven.     4,  God. 
A  life  of  sin  does  not  exclude  hopelessly   from  the  kingdom. 
But  while  the  door  of  repentance  remains  open  mercy  cannot  be  trifled 

with. 
"  Go  ye  rather  to  the  lost  sheep,  of  the  house  of  Israel."     Matt  x.  6. 
"  I  am  not  sent  but  unto  the  lost  sheep  of  the  house  of  Israel."  Matt.xv.  2i. 
A  city  is  lost  to  loyalty  and  revenue  when  in  rebellion. 
A  traveller  is  lost  when  he  has  missed  his  way  in  the  wilderness. 
A  patient  is  lost  when  his  disease  is  inciirable. 
A  prisoner  is  lost,  sentence  of  death  being  passed  upon  him. 


fijT-iio-at.  God  seeks  in  man  something  whicli  comes  to  meet  His  eternal  lore,  with 
the  susceptibility  of  receiving  it.  Meyer.  Instead  of  attracting,  everything  in  the  natural 
heart  repels  God.  on-oXuAot.  Those  incurring  damnation.  Meyer.  Those  both  care- 
lessly lost,  and  actually  ruined.  Thue.  iv.  21,  Bewjel. 


11.  And  as  they  heard  these  thinrjs,  he  added  and  spake  a  parable,  hccnuse  he  wastiigh 
to  Jerusalem,  and  hecause  they  thought  that  the  kingdom  of  God  should  immediately 
appear. 

Heard  these  things.    People  were  attentive,  "fuith  comes  by  hear- 
ing." 


CHAP.  XIX.]  ON    ST.    LUKE,  265 

Nigh  to  Jerusalem.     Lnke  ii.  22.     Jcricbo  was  about  20  miles   from 

Jerusalem. 
Jews  thougbt  that  the  Messiah  -would  collect  them  in  Galilee,   and  reign 

on  the  mount  of  Olives. 
Added.     In  the  presence  of  the  murmuring  multitude. 
Things  contradictory  to  all  their  expectations  of  the  Messiah. 
Parable.    Notes  Luke  iv.  23  ;  v.  36.     To  teach  a  patient  waiting,  and  to 

encourage  active  working  during  his  absence. 
Disciples  were  disposed  to  share  the  imiversal  hostility  to  their  Master's 

views. 
This  tide  would  set  heavily  against  Ilim,  especially  after  his  death,  and 

seem  to  falsify  His  pretensions. 
The  excitement  of  expectation  was  at   its  height  on  His  approach  to 

Jerusalem. 
His  enemies  gathered  in  force  were  about  to  test  His  claims. 
Kingdom.     The  world  cares  not  for  a  king  whose  throne  is  a  cross. 
His  approacli  to  Jerusalem  shews  high  courage  and  quiet  dignity. 
Immediately.     Jews   everyvs'here  hoped  the  Messiah's  kingdom  was 

about  to  appear. 
Daniel's  seventy  weeks  were  just  expiring. 
The  sceptre  had  recently  departed  from  Judah  and  pointed  to  Shiloh. 

Gen.  xlix.  10. 
All  "  the  signs  of  the  times"  proclaimed  the  Messiah's  advent. 
Jews  soon  gathered  from  all  nations  to  Jerusalem.     Acts  ii.  5. 
Jesus  would  REPRESS  impatience  in  waiting  for  the  Christ. 
He  would  enjoin  icorhing  for  Him  during  His  absence. 
Ho  would  strengthen  His  disciples  against  that  stream  of  hostility  now 

running  fearfully  against  Him. 
He  knew  His  death  would  soon  destroy  all  their  lofty  expectations. 


irpoa^ifis  etTTc.  He  went  on  to  cTeliver  a  parable.  Wordsioorih.  Trapa^oXrfv .  Spoken 
in  the  court  of  Zacchceus'  house.  Meyer,  Andrews.  Spoken  in  the  house  of  Zacchaeus 
Alj'nrd.  At  his  departure  from  Jericho.  Stier,  Oosterzee.  Life  of  ArchelaUB,  son  of 
Herod  the  Great,  seems  the  ground-work  of  tliis  parable.  The  kings  of  the  Herodian 
family  made  journeys  to  Rome  to  receive  their  "  kingdovi."  Alford.  At  a  time  when  tha 
Roman  senators  made  and  unmade  king?,  such  events  were  of  frequent  occurrence. 
The  Jews  sent  an  embassy  to  Rome,  to  dissuade  Caesar  from  permitting  Archelaus  to 
reign  over  them  ;  but  Augustus  would  not  listen  to  them.  Trench.  The  situation  was 
appropriate  ;  for  at  Jericho  was  the  royal  palace  which  Archelaus  had  built  with  great 
Splendor.  Different  from  Matt.  xxv.  14-30.  Lange,  Ebrard,  Neander,  Dc  Wette,  Stier. 
An  expansion  by  Luke.  Oosterzee.  Identical.  Calvin,  Olshausen,  Meyer,  ey-yvs.  The 
distance  of  Jericho  from  Jerusalem  was  150  stadia,  about  16  English  miles  and  6  furlongs: 
AlJ'ord. 


266  SUGGESTIVE    COMSIENTAEY  [CHAP.  XIX. 

12.  He  said  therefore,  A  certain  nobleman  xocnt  into  afar  country  to  receive  for  him,' 
self  a  kingdom,  and  to  return. 

Nobleman.     Signature  of  the  Lord's  royal  descent  and  dignity. 

The  nobility  of  Jesus  was  the  highest  of  all,  uniting  all. 

Son  of  God,  from  eternity,  and  Son  of  David  in  time. 

He  concealed  the  greatness  of  His  first,  and  regarded  not  that  of  the 

second. 
He  hath  on  His  vesture.  Kino  of  Kixgs  and  Lord  of  Loebs.  Rev.  xix.  IG. 
Far  country.     Prophecy  of  His  dejiarture  from  earth  to  His  Father. 
His  design  is  to  repress  the  prevalent  idea  of  an  immediate  reign. 
The  heavenly  world  an  actual  region  opposed  to  this. 
"  Sit  on  My  right  hand,  vmtil  I  make  Thine   enemies   Thy  footstool." 

Heb.  i.  13. 
Greater  his  long-suffering,  the  more  dreadful  the  doom  of  His  foes. 
Kingdom.     Gr.  royaltij.     He  departs  to  receive  the  crovrn  and  return. 
Christ's  kingdom  confirmed  on  the  manifold  groimd  of  right. 
As  the   Son  of  David  He   receives  the  patrimonial  inheritance  which 

belonged  to  Him  from  eternity  as  the  Son  of  God. 
God  "  set  Him  at  His  own  right  hand  far  above  aU  principalities  and 

powers."     Eph.  1.  20-21. 
"  He  gave  Him  to  be  the  Head  over  all  things  to  the  Church."  Eph.  i.  22. 


euyei'r;?,  well-born,  above  otbers,  a  man  of  noble  descent,  famished  with  the  highest 
title  to  command,  by  right  of  birth.  Lange.  xihi>a.v  y-aKpav. — His  ascension  to  heaven. 
Trench,  Bengel ;  His  leaving  the  Jews,  and  going  over  to  the  Gentiles.  Augiustine. 

Paa-iKeiav.  The  E.  V.  implies  a  different  kingdom  from  that  which  he  had.  Any 
other  explanation  supposes  many  circumstances  not  related.  Campbell.  A  priviii«  of 
high  lineage,  but  not  king  by  bii-th.  Slier.  Herod,  under  the  government  of  Antigoir.is, 
journeyed  to  Rome,  pretending  to  seek  a  crown  for  Aristobulus,  but  was  himself  con- 
secrated king,  amid  idolatrous  rites.  Archclaus,  his  son,  afterwards  went  to  Home,  and 
contended  with  his  brother  Antipas  for  the  royalty.  Herod  the  Great  went  up  to  Eomo 
for  this  Jiurpose.  Mark  Antony  and  Cssar  esjjouscd  his  cause,  and  Messala  introduced 
llerod  in  the  senate,  and  a  decree  was  passed  in  his  favor.  Herod,  with  Antony  and 
Caesar  on  cither  arm,  with  the  consuls  and  other  magistrates  before  him,  left  the  senate 
house,  in  order  to  offer  up  sacrilicos,  and  lay  up  the  decree  in  the  Capitol.  Smith,  Kitto, 
Milman.  This  parable  was  spoken  to  His  disciples  generally.  I'arablo  of  The  Pounds, 
to  the  Apostles.    Trench, 


V-i.  And  he  called  his  ten  servants,  and  delivered  them  ten  pounds,  and  said  unto  them, 
Occupy  till  I  come. 

Ten.     Gr.  ten  of  IIU  servants,  as  there  were  ten  virgins. 


CHAP.  XIX.]  OK    ST.    LUKE.  •      267 

Ten  commandments.     Ten  implies  abundance  of  gifts. 

Servants.      All  adhering  in  fidelity  and  obedience  to  their  future  king, 

His  attendants  expected  preferments  at  His  court. 

Their  only  preferment  here,  devoted  laborious  energy  in  His  service. 

Delivered.     None  so  humble  as  to  have  been  forgotten  in  this  dir,- 

tributiou. 
"  No  man  liveth  unto  himself."     Eom.  xiv.  7. 
Sloth  or  vanity,  will  cause  some  sad  accounts  to  be  rendered. 
The  confidence  reposed,  should  secm-e  the  fidelity  of  the  servant. 
Pounds.     Minae ;  Piecrs  of  mo>ieij,  gencralli/ about  £(j  esich. 
lie  gave  precisely  the  same  amount  to  each  servant. 
All  are  cquaUij  responsible,  and  it  cannot  be  transferred. 
A  caviller  asks,  "Why  did  He  not  distribute  arms,  while  His  subjects 

were  in  rebellion?"  answer  in  John  xviii.  36. 
It  sjaubolizes  the  peaceful  occupation  and  law  of  love  of  His  future  reahn. 
The  Lord  puts  in  their  hands  a  slight  gift,  as  te&t  of  their  fideUty. 
Manifold  gifts,  but  one  duty,  and  but  one  Spirit. 
The  endowments  of  a  Christian,  are  a  call  to  the  work  of  the  Lord. 
God  distributes  His  gifts,  to  our  -weak  minds,  strangely,  but  holily. 
The  Apostles  in  parable  of  "  The  Talents,"  receive  infinitely  the  largest 

gifts.     Matt.  XXV.  14. 
Bankrupts  dread  to  know  the  amount  of  their  debt,  sinners  of  res2Donsibility. 
Scriptures,  Sabbath,  ministry,  conscience.  Throne  of  Grace. 
Phocion  refusing  Alexander's  gift,  said  "  IE  I  take  it  and  occuiiy  it  not,  it 

is  as  though  /  hud  it  not.''' 
Trading  in  spiritual  gifts,  most  perilous,  jet  safest  commerce. 
Yet  gifts  are  not  bestowed  to  be  wasted,  buried,  or  appropriated. 
Not  jriven  to  buy  liveries,  robes,  equipages,  and  palaces. 
Occupy.     Gr.  trade,  negotiate,  do  business. 

Wisely  trading  in  the  riches  of  Christ,  the  highest  and  noblest  gain. 
The  best  merchant  is  he  who  gains  for  his  master. 
With  regard  to  God,  this  trade  impUes,  giving  up  all  to  gain  all ! 
With  regard  to  men  "  more  blessed  to  give  than  to  receive,"     Acts  xx.  35, 
Holy  personal  influence  unseen  and  unceasing. 
As  money  at  interest  is  not  idle,  it  knows  no  sabbath. 
"  Receive  ye  the  Holy  Ghost." — Gave  them  their  ten  pounds. 
Believert\  ministers,  are  not  baptized  nor  ordained  to  be  idle. 
"  Spirit  is  given  to  eveiy  man,  to  profit  withal."     1  Cor.  xii.  7. 
"  As  every  oiie  has  received  the  gift,  so  let  him  minister."       1  Pet.  iv.  10. 
Jacob  saw  angels  ascending  and  descending,  none  standing  stiil.     Gen. 

xxviii.  12. 


2G8  SUGGESTIYE    COJUrENTARY  [cHAP.  XIX. 

Come.     In  Judgment  to  recompense  to  every  man,  &:c.     Matt.  xvi.  27. 
The  uncertainty  of  the  time,  should  render  us  ever  -watchful. 
As  it  respects  the  world,  to  give  up  the  visible  for  the  invisible. 
The  myriad-tongued  voice  of  nature  is  ever  preaching,  and  the  life  of 
every  man  of  God  illustrating  these  words,  "  Occupy  till  I  come." 
"  Work  ye  manful  while  ye  may, 
Work  for  God  in  this  your  day. 
Wait  His  coming  ;  it  is  srure ; 
Godly  deeds  alone  endure." 


Se'/ca  fii'Ss.  The  mina,  a  weiglit  or  sum  of  money,  sixty  of  ■which  went  to  the  talent 
Attic,  this,  doubtless,  being  the  system  referred  to  in  the  N.T.  The  mina,  =  100 
drachma  =  about  £3  Gs.  8d.  at  that  time.  Prcscott.  The  Attic  mina  is  one-sixtieth  of  a 
talent,  and  equal  to  about  £S  English  money.  Alford,  Bcngel. 

Parable  of  The  PojincZs  shows  coequal  fidelity,  with  different  degrees  of  advantage. 
jTaZenfs,  different  degrees  of  improvement  of  coequal  opportunities.  Brown.  Talents, 
inward  gifts;  Pounds,  spheres  of  labor.  Stier.  St/ca.  The  households  oi  the  ancient 
noblemen  resemble  nations  rather  than  families.  Seneca. 

UpayiiaTevfraa-Oi,  properly  "trade."  Bengel.  Like  negotior,  to  do  business?. 
"  Occupii,"a,  Latinism,  occupare  pecuniam.  Cicero.  "  Occupy"  had  formerly  the  meaning 
of  to  "employ  "  or  "use,"  especially  in  business.  The  following,  out  of  North,  Plutarch's 
JDives,  p.  505,  is  given  in  Trench,  Select  Glossary,  a.  v. — "He  made  as  though  he  had 
occasion  to  occupy  money,  and  so  borrowed  a  gi-eat  sum  of  them."  Compare  Ex.  xxxviii. 
24;  Judg.  xvi.  11.  Prescott. 

ep^ofiai.  WTiUe  I  am  departing  and  returning.  So  some  find  "  descensus  ad  inferos" 
intimated  in  this  passage.  i?ossuef.  ews  (pxaixai.,^^  while  I  am  coming."  The  indicative 
mood  marks  more  forcibly  the  uncertainty  of  the  time  of  our  !J.ord's  advent,  and  that  He 
is  always  coming  to  every  man.  1  Tim.  iv.  13 ;  John  xxi.  22.  Wordsworth. 


14.  But  his  citizens  hated  him,  and  sent  a  message  after  him,  saying.  We  icill  not  liave 
this  man  to  reign  over  us. 

Citizens.     Jews,  seed  of  Abraham,  were  Christ's  fellow  citizens. 

Hated  him.     The  wisest  rulers  cannot  satisfy  the  populace 

This  is  but  the  shadow  of  the  sinner's  rebellion  against  God. 

Eejectiug  Jesus'  reign,  we  become  slaves  of  Satan. 

Following  the  maxims  of  this  world,  we  renounce  Christ's  authority. 

They  hated  Him  living,  hated  Him   dying,  and  now  hate  Him  on  the 

throne. 
All  the  persecutions  of  His  followers  illustrate  this  rebellion. 
The  stoning  of  Stephen,  the  beheading  of  James,  the  persecution  of  Paul. 
Message  of  defiance  sent  after  Him,  "  IVe  have  no  Iring  hut  Cccsar.^' 
"  Now  have  they  both  scon  and  hated  Me,  and  My  Father."      John  xv.  21. 
The  excited  passions  of  men  hate  with,  or  without  reason. 


ClIAT.  XIX.]  ON    ST.    LUKE,  269 

All  tbo  proofs  of  a  Saviour's  love,  avail  nothing  to  melt  this  deep  seated 

enmity. 
The  more  intensely  lie  loved  them,  the  more  intensely  they  hated   Him. 
Message,     Gr.  deputation.     EightyJews  followed  Archclaus. 
Eight  thousand  followed  Augustus  for  the  same  purpose. 
On  his  return  he  gave  cities  to  his  faithful  followers,  but  slew  his  enemies. 
Our  Lord  hints,  that  our  rebel  race  had  sent  a  solemn  and  formal  protest 

against  Himself,  to  the  Throne  of  God. 
The  Jews   would  not  have  the  Saviour    of  sinners  for  their  Messiah. 

Luke  XV.  2. 
Their  daring  treason  culmiuatcd  at  and  after  his  death. 
This  man.     "  Write  not    The  King  of  the  Jews"  ih.Q  rejection  of  the 

Messiah  in  His  highest  act  of  mercy. 
"  Man,"  not  in  the  original:  Greek,  indicating  great  scom. 
"Will  not.     The   fearful  obstinacy  and  rebellion  of  a  depraved  Will  ! 
Men  sacrifice  health,  character,  wealth,  life  itself  for  the  will  ! 
A  threefold  submission,   1,  our  carnal  hearts  to  His  holiness. 
2,   our  proud  hearts   to    His    mercy.     3.    our   revolting    hearts   to   His 

sovereignty. 
"  The  kings  of  the  earth  have  set  themselves  against  the  Lord."    &c., 

Psa.  ii.  2. 
To  reign.     "  He  came  unto  His  own,  and  His  own  received  Him  not." 

John  i.  11. 
"  The  carnal  mind  is  enmity  against  God."     Rom.  viii.  7. 
Doctrines  are  well  enough  for  the  unrenewed,  if  there  were  no  precepts. 
Christianity  would  be  tolerated  if  it  did  not  demand  holiness  ! 


■cpecr^eCav.  As  the  Jews  sent  counter  emtassies  to  Home,  to  frustrate  the  appeal 
mentioned  in  a  preceding  note,  in  the  case  of  Ai-chelaus.  Inciilent  inserted  for  onia- 
ment.  Kuinocl.  ov  9i\oixei>. —  We  do  not  n-ish,  u-c  refuse.  No  fuel  makes  a  fiercer  flamo 
in  Tophct  than  a  sinful  will.  Bernard.    toCtoc,  this  fellow — with  open  contempt.  Stier. 


15.  And  it  came  to  pass,  that  when  he  was  returned,  having  received  the  Jclngdom,  then 
he  commanded  these  servants  to  be  called  unto  him,  to  whom  he  had  given  the  money, 
that  lie  might  know  how  much  every  man  had  gained  by  trading. 

Returned.    Eefers  to  our  Lord's  glorious  coming  at  the  end  of  the 

world,  the  Great  Day  of  account. 
Alexander  on  his  retm-u  from  India,   iDuuished  those    who  denied  his 

return. 


270  SUGGESTIVE    COMMENTAEY  [CHAP.  XIX. 

Christ  returned  at  Pentecost,  and  when  Jerusalem  was  destroyed. 
But  the  return  here  intended  is  the  Day  of  Judgment.     Acts  i.  11. 
Kingdom,  the  actual  government,  that  for  which  we  daily  pray  to  come. 
Then  will  be  "  given  Him  dominion,  glory,  and  akingdom.     Dan  .vii.  14. 
Called.     Every  one  shall  give  an  account  of  himself  to  God.  Eom.  xiv.  12. 
Teachers,  pastors,  and  parents  are  entrusted  with  immortal  souls. 
Solemn  will  be  their  accoiuit,  and  no  man  will  be  forgotten.     2  Cor.  v.  10. 
Disorder,  confusion,  and  unpunished  sin  will  not  always  cover  the  earth. 
Men  trust,  His  eye  cannot  pierce  the  veils,  the  crowd,  the  night  of  guilt. 
Gained.     All  persons  trading  for  Christ  shall  be  gainers. 
Though  Israel  be  not  gathered,  yet  they  will  be  glorious.     Isa.  xlix.  5. 
All  who  are  alike  faithful  are  not  alike  successful. 
Abraham,  Enoch,  Noah,  Lot,  Daniel,  had  but  few  converts. 
Trading.     Chi-istian  life.     1,  the  capital.     2,  income.     3,  profits. 


6ie77pavjuaT£vcraTo,  what  business  they  had  carried  on.  Alford,      ti's  tL.    A  double 
question. — Who  had  gained ?  and  what?  Webster's  Syntax, 


16.  Tlien  came  the  first,  saying.  Lord,  thy  pound  hath  gained  tenpoutids. 

Thy  pound.     He  does  not  say  I  have  gained,  but  tliij  pound  has  gained. 

It  is  the  Lord's  gift,  not  the  servant's  industry. 

Every    sanctified  heart  will  render  all  the  praise  to  sovereign  Grace. 

Eev.  i.  5. 
Ignorance  and  vanity  mny  claim  some  credit  now,  biit  nothing  then. 
Not  the  amount  of  gain,  but  the  degree  of  diligence  will  be  rewarded, 
"  I  labored  more  abundantly  than  they  all :  yet  not  I,  but  the  gi-ace  of 

God  which  was  with  me."     1  Cor.  xv.  10. 
He  speaks  of  what  the  Lord  had  done  by  him.     Eom.  xv.  18. 
Gained.     Ineffable  joy  will  fill  the  heart  of  the  faithful  in  that  day. 
The  least  gift  may  be  a  source  of  inexhaustible  blessing. 
Even  a  cup  of  cold  water  given  in  the  name  of  Christ  shall  not  loso  its 

reward.     Mari  ix.  41. 


17.  And  he  said  unto  him,  TIV//,  thou  good  servant:  because  thou  hast  been  faithful 
in  a  very  little,  have  tlwu  autiiority  over  ten  cities. 

Well  done.     The  end  of  our  spiritual  work,  a  divine  rest  for  ever. 
Ueb.  iv.  9. 


CHAP.  XIX.]  ON    ST.    LUKE.  271 

"Well.     The  praise  of  God  at  the  last,  the  only  praise  worth  the  name. 

The  praise  of  men  is  oft  deceitful,  always  dangerous. 

Faithful.     Earth  can  give  no  such  patent  of  nobility  as  this. 

Many  once  full  of  earthly  honors,  in  cteruitj-  may  hear,  "  I'liou  fool." 

In  little.     Mercies  and  gifts  few  or  many  alter  not  our  accountubihty. 

"  He  that  keepeth  the  fig  tree,  shall  eat  the  fruit  thereof."   I'rov.  xxviii.  18. 

He  who  begins  low,  is  in  a  fair  way  to  rise.     1  Tim.  iii.  13. 

Have  tliou.     Gr.  Be  assured  that  you  have. 

The  certain  reward  of  all  true  Christians  in  the  world  to  come. 

In  this  world,  they  receive  little  recompense  save  persecution.  Luko 
xvi.  25. 

Their  names  are  east  out  as  evil,  they  enter  the  kingdom  through  tribula- 
tion. 

"  The  sufferings  of  the  present  time  are  not  worthy  to  be  compared  Vvitb 
the  glory  to  be  revealed."     Eom.  viii.  18. 

Authority.  Believers  now  toil  like  servants,  will  then  reign  like  kings. 
Piev.  XX.  6. 

Ten  cities.  The  reward  corresponds,  not  to  the  one  pound  given,  but 
to  the  ten  gained. 

This  imjjlies,  deg*.'ees  of  rewards  in  the  heavenly  kingdom. 

Antony  gave  Cleopatra  three  cities  in  Spain. 

Artaxerxes  the  Persian  gave  Themistocles  the  Greek  hero  five  citioB. 

Alexander  returiiing  from  India  thus  treated  his  friends. 

Archelaus  as  Ethnarch  gave  his  friends  cities  to  possess. 

A  pound  will  not  purchase  a  cottage  much  less  a  city. 

What  unspeakable  grandem-  must  there  be  in  Jehovah's  kingdom  I 

The  duty  performed  was  that  of  a  private  servant  to  a  master. 

The  reward  is  hiniibj,  that  of  a  sovereign  prince  to  a  noble. 

If  we  serve  our  Master  as  a  Jdng,  He  will  recomi^euse  us. 

The  gifts  bestowed  in  this  life  do  not  compare  with  those  of  heaven. 

God's  rewards  regard  the  Fullness  of  His  Mercy,  not  our  wretchedly 
poor  service. 


ccrfli  ex"^"!  "*'''^' te  liabere."  Valck.  in  Wordsworth,  Be  asBtirod  that  you  have. 
Jf\bstcr'3  Syntax.  irdAecuf, — literally,  as  referring  to  the  saints  reigning  on  car.h 
during  the  millennium.  Sticr. 


18.  And  the  second  came,  saying,  Lord,  thy  pound  hath  gained  five  pounds. 
Thy  pound.     Saints  of  God  of  one  mind  while  toiling  day  by  day. 


272  SUGGESTIVE    COBIMENTAK"S  [CHAP.  XIX. 

"  Not  unto  US.  0  Lord,  but  to  Thy  name  give  the  praise."    Psa.  cxv.  1. 
"  Not  I,  but  the  grace  of  God  which  was  with  me."     1  Cor.  xv.  10. 
Gained.     Wealth  unimproved  77iakcs  ifseZ/ wings.     Prov.  xxiii.  5. 
Gifts  and  graces  improved  secure  a  blessed  reward. 
Five  pounds.     Fidehty,  God  requires,  whether  trusted  with  much  or 

little. 
Each  one  brought  at  least  as  much  as  he  had  received. 
Alas !  how  many  from  gospel  lands  will  not  be  able  to  do  even  this. 
One  star  differeth  from  another  star  in  glory.     1  Cor.  xv.  41. 
The  glory  of  each  saint  differs,  their  common  joj'  is  the  same. 
The  dcgi-ees  of  gloiy  in  heaven  will  depend  on  our  fidelity  here. 
Eveiy  vessel  on  the  sea  alike  full,  but  not  alike  large.     1  Cor.  iii.  8. 


e-oirjo-e,  made,  not  "gained,"  as  in  E.V. ;  not  the  same  ■word  as  in  verse  16.  Alford, 


19.  And  he  said  likeicise  to  him,  Be  thou  also  over  jive  cities. 
Be  thou.     The  Lord  kindly  reckons  to  him  as  merit  what  he  ascribed  to 

the  gift. 
Five  cities.     God  receives  nothing  from  us  however  laborious  we  may 

be. 
Like  a  king.  He  scatters  crowns,  thrones,  and  kingdoms  to  His  servants. 
The  boimdless  resources  of  Christ's  kingdom  are  hinted  at. 
A  believer's  prefermenx  will  be  as  if  a  poor  mechanic  were  transferred 

from  his  shopboard  to  rule  over  ten  or  five  cities. 
Both  servants  had  doubled  that  entrusted  to  them. 
Not  our  success,  but  our  constant  aim,  the  criterion. 
Hasty  judgments  so  very  common  are  here  rebuked.     Luke  xiii.  2. 
"We  measure  the  fruit,  not  knowing  how  much  God  has  sown. 
Nor  what  glorious  rewards  there  are  for  fidelity  unknown  to  us. 


20.  And  another  came,  sayii>g,  Lord,  behold,  here  is  thy  pound,  which  I  have  hcyt  laid 
v]i  in  a  napX-in  : 

Another  came.     Contrasted  with  the  two  former. 
Tlicro  are  only  two  classes  however  dilToring  in  degrees. 
1.  Tlie  faithful  servants.     2.  The  unfaithful. 

This  man  camo  forward  witli  Bclf-conlidcucc,  characteristic  of  the  un- 
faithful,    luatt.  vii.  22. 


CHAP.  XIX.]  ON    ST.    LUKE.  278 

Saying.     Every  rational  creatiire  in  His  hingdom  has  one  talent. 

Tliis  man  evidently  tlionglit  it  so  little,  as  not  worth  the  trouble  of  in- 
creasing. 

It  is  the  world-wide  excuse  of  guilty  indolence. 

Not  positive  c\i\  doing,  but  guilty  idleness.     He  knew  but  did  not. 

He  is  not  merely  a  timid  character,  but  slothful. 

Indolence  on  earth  will  be  siirely  punished  as  crime.     Eev.  xx.  4  ;  xxii.  1-1. 

Burying  his  talent,  as  much  trouble  as  improving  it. 

Many  toil  harder,  endure  far  more,  to  force  their  way  to  ruin,  than  would 
require  to  believe,  repent  and  be  saved. 

A  sullen  liind  of  labor,  idly  resists  the  impulses  of  the  Spirit. 

Called  by  some  "  hoarding  up  the  merit  of  Christ." 

He  that  would  wickedly  bury  one  talent,  would  bury  a  thousand. 

Here  is  thy  pound.     The  greatest  boasters  are  ever  the  least  doers. 

1.  It  is  fearful  to  sin.     2.  Worse  to  delight  in  it.     3.  Worse  to  defend  it. 

A  perfect  breach  with  God,  he  daringly  throws  up  his  Saviour  altogctheii 

He  had  only  hoarded  the  diy  seed,  instead  of  letting  it  bear  fruit. 

Fidelity  in  little  things,  with  God,  is  a  great  price. 

Each  one  is  prone  to  disparage  his  ov/a  opportunities  of  usefulness. 

The  business  man  persuades  himself,  that  he  has  no  leisure. 

Will  he  find  leisiu'c  to  sicken,  to  die,  to  stand  in  judgment  ? 

A  man  of  fortune  speaks  of  "  virtuous  povei'ty,  and  of  piety  practised  in 
a  cottage." 

The  poor  man  talks  of  his  miracles  of  goodness,  if  he  had  the  means. 

I  have  kept.     A  so-called  innocent  life,  another  word  for  buried  talent. 

"  So  live,  that  you  will  be  ready  for  your  last  reckoning,"  said  the 
heathen  Cicero. 

Improving  the  beginnings  of  grace,  one  will  soon  grow  rich  in  faith 

The  pilot  called  to  the  helm  in  a  storm,  dare  not  slumber. 

Idleness  ever  thrusts  from  one's  Keif  the  gift  of  grace. 

This  evil  servant  never  appropriated  God's  mercy. 

Laid.  Thus  God's  gifts  to  Christians  are  often  concealed,  to  quiet 
concience. 

He  buries  his  Lord's  goods,  who  seeks  only  his  own  pleasure  and  honor. 

These  say  they  have  done  no  harm,  if  they  have  done  no  good. 

Sins  of  omission  will  receive  punishment,  as  those  of  commission. 

Napkin.     A  handkerchief  of  any  kind. 

The  idle  servant  did  not  need  it,  for  its  proper  use. 

"  In  the  sweat  of  thy  face,  thou  shall  eat  thy  bread."     Gen.  iii  19. 

As  it  was  used  for  binding  the  dead,  some  make  it  here  allegorical  of  a 
sleeping  conscience,  of  a  dead  soul.  Theophylact. 


274  SUGGESTIVE    COMMENTARY  [OHAP.  XIX. 

6  before  eVepo?.  Lachmann,  Tischendorf.  trovSapiia. — Sweat-cloth.  This  is  the 
body.  MuUer.  The  Latia  -word  sudarium  (from  sudor)  passed  into  many  Eastera 
dialects.  Buxtorf.  The  Papacy  provides  a  aovSapiov  for  its  children,  and  requires  them, 
on  pain  of  damnation,  to  wrap  up  their  conscience,  as  if  it  were  a  dead  corpse,  in  the 
folds.  IVordsu-ortli.  Of  Latin  origin,  Roman  hand-kerchief ;  head-cover,  among  the 
Greeks,  a  napkin,  nappa,  little  wiper.  Bloomficld.  Rabbinical  citations  show  that  the 
Jews  used  the  napkin  or  handkerchief  for  wrapping  and  keeping  their  money  in.  Alford. 


21.  For  I  feared  thee,  because  thou  art  an  austere  man  :  thou   takest  up   that  thou 
layedst  not  down,  and  reapest  that  thou  didst  not  sow. 

Feared.     Half  true,  for  an  evil  conscience  ever  convicts  us.    Gen.  iii.  10. 

An  impudent  speech  and  self-contradicting. 

With  an  honest  fear  of  a  strict  reckoning  he  could  not  have  remained 

idle. 
Our  first  parents  after  sinning  wero  afraid  of  their  Father. 
This  was  the  fear  of  devils,  believing  and  trembling.     Jas.  ii.  19. 
David  was  afraid  to  bring  home  the  ark  of  the  Lord.  2  Sam.  vi.  9. 
Austere.     Every  thing  is  hard  when  running  counter  to  oiu  luill. 
Accusing  God  of  injustice  will  not  cancel  our  sins. 
Humble  faith  conceives  of  a  God  of  justice  as  well  as  of  mercy. 
Idleness  to  palliate  its  own  shame,  murmurs  against  Divine  goodness. 
Man  becomes  wicked  evermore  through  thinking  evil  of  God. 
No  one  with  wrong  ideas  of  God  can  have  a  correct  creed. 
God's  attributes  are  the  foundation  of  all  true  theology. 
God  appears  hard  when  not  seen  by  faith  in  His  Son. 
The  murmuring  Israelites  thus  charged  God  in  the  wilderness. 
The  wicked  first  misrej^resent  God,  then  excuse  themselves  from  loving 

Him. 
Satan  began  his  evil  work  by  insinuating  hard  thoughts  about  God. 

Gen.  iii.  1. 
Every  scoffing  infidel  since  has  only  echoed  his  master. 
Reapest.     This  self-seeker  separated  his  own  interests  from  that  of  his 

Lord. 
Ho  promiseth  himself  no  comfort  in  improving  tho  gifts  entrusted  to  him. 
Ho  would  tacitly  reproach  his  Lord,  for  having  given  him  too  little. 
He  would  excuse  his  own  sloth,  by  censuring  his  Lord. 
But  such  language  proves  he  thought  his  Lord  indulgent. 
If  he  gained  anything  his  master  would  reap  tlie  fruits. 
If  ho  lost,  the  responsibility  would  bo  his  own. 


CHAP.  XIX.]  ON    ST.    LUKE.  275 

Takest  wp.     Proverbial  for  a  griping  disposition. 

Acknowledging  be  knew  bis  muster  sooner  or  later  icould  reap. 

But  tbat  His  demands,  surpass  imparted  grace  or  gifts. 

Tbe  sluggard  folding  bis  arms,  cries,  "It  is  vain  to  try  to  satisfy  His 

strictness." 
Like   tbat  unfaithful  servant,  each   unrenewed  one  would   excuse   his 

rebellion. 
But  of  all  these  attempts  at  self-justification,  we  must  repent. 


£0o/3o',Vt'-  He  might  have  lost  it  by  trading.  De  Wctte,  Meyer.  Oiio  not  an  apos- 
tate, who  forgat  his  master's  love,  but  remembered  his  inexorable  rigor.  Olshauscn- 
Against  the  entire  spirit  of  the  parable.  Oosterzee.  ouo-njpbs. — 1,  dry.  2,  sour.  Servile 
fear  only  esteemed  God  as  a  severe  master.  Qucstiel.  atptis,  taking  up  and  keeping  what 
others  had  laid  down.  TTf^sfeire.  ecrffcipa?,  ■winnowing  out  of  season.  Meyer;  sowing. 
Erasmus,  Bcza. 


22.  And  he  saith  unto  him,  Out  of  tliine  oion  mouth,  will  I  judge  thee,  thou  wicJ^cd  eer- 
vant.  Thou  knewcst  that  I  was  an  austere  man,  taking  up  that  I  laid  not  down,  and 
reaprng  that  I  did  nut  sow  : 

Own  mouth.      A  guilty  conscience  seeking  an  excuse,  only  deepens 

its  guilt. 
Self-love  by  nature  atheistic,  still  must  have  some  fancied  god. 
This  being  is  over  indulgent  at  one  time,  and  a  tyrcnt  at  another. 
"  Ye  thought  Mo  altogether  like  unto  yourselves."     Psa.  1.  21. 
Confession  as  ground  of  judgment,  a  common  principle  of  justice. 
An    Amalekite    confessing    he    had    slain    Saul,    was    put    to    death. 

2  Sam.  i.  16. 
Eliphaz  to  Job — "  Thine  own  mouth  condemueth  thee."     Job  xv.  6. 
Many  plead  infirmities  and  native  tendencies. 
But  no  excuse  will  avail  there  with  the  Judge. 

"  Every  mouth  will  be  stopped,  all  the  world  stand,"  &c.     Rom.  iii.  19. 
Judge   thee.     False   profession   and  formality   abide  not  the  fire   of 

God's  judgment. 
"  For  the  fire  shall  try  every  man's  work  of  what  sort."     1  Cor.  iii.  13. 
Excuses  quieting  concience  here,  will  avail  nothing  there. 
Possessors  of  buried  talents  will  wish  their  privileges  had  been  less. 
Millions  grasping  after  wealth,  may  then  wish  they  had  been  beggars  on 

earth. 
Myriads  toiling  after  honor,  may  wish  they  never  had  any  influence. 


270  SUGGESTIVE    COJIMEXTARY  [CHAP.  XIX. 

IVicked.     Let  no  man  undervalue  the  gifts  whicli  God  entrusts. 
ludolcnce  and  impertinence  characterize  unfaithful  servants. 
He  who  shuns  self-denial  vdll  condemn  his  Lord  for  hardness. 
Equally  insolent  and  cowardly  are  false  thoughts  concerning  God. 
Thou  knewest.     Those  condemned  at  the  last  day,  will  not  .perish  for 

lack  of  knowledge. 
Our  very  pleas  will  furnish  gi-ouud  to  convict  us. 
The  veiy  talent  he  produced  is  a  witness  to  his  falsehood. 
A  single  talent  is  much  (of  gold  £5'475)  viewing  our  uuworthiness. 
Thou  surely  couldest  have  done  something  with  it. 
Austere.     This  murmm-ing,  the  accusation  of  a  rebellious  heart. 
God,  unlike  Pharaoh,  never  requires  bricks  without  straw. 
Our  moral  powers  are  benumbed  by  original  and  actual  sin. 
Out  depravity  alone  disables  us  from  doing  our  duty. 
He  demands  nothing  except  He  offers  us  grace  to  perform. 
Not  sow.     This  was  a  falsehood,  His  very  poimd  was  the  seed. 
Faithless  disciples'  excuses  result  only  in  shame  and  contempt. 
Indifierence  to  Christ's  kingdom  was  disloyalty  at  heart  to  his  King. 


JTonjpe. — Thou  malignant  servant.  Major,  irorrjpos  contemplates  evil  on  the  sitle  of 
Hs  positive  malignity ;  its  will  and  power  to  work  mischief.  <#)a{)\os,  on  the  contrary, 
contemplates  evil  on  the  side  of  its  good-for-nothingness,  the  impossibility  of  any  trne 
gain  ever  coming  forth  from  it.  Trench's  Synonyms.       • 

6e  after  Ae'-yet,  omitted.  Tinehendorf,  Alford,  Cod.  Sinai.  ^Yc  learn  nothing  of  his 
rovcllings,  but  first  of  his  sloth.  Malice,  the  feature  of  his  chara'^ter  shewn  in  the 
unprovoked  slur  which,  under  pretence  of  vindicating  his  own  conduct,  he  threw  upon 
his  master.  Stier.  avcrrripo^  primarily,  dry,  then  hard,  sour.  Ironically  Rppkcn.  I>« 
Weite,  Lange  ;  a  question  of  indignation.  iUcj/er. 


23.  Wlieref ore  then  fjavest  Vdt  thoh  my  money  into  the  hanlc,  that  at  my  coming  I 
might  have  required  mine  oicti  u-ilh  ujiury  } 

Bank.     The  tabic  or  counter  at  which  oriental  money  changers  still  sit. 

Matt.  xxi.  12. 
It  is  found  as  often  in  the  street  as  in  an  office. 
Anciently  Greeks  and  others  deposited  treasures  iu  their  tcmplo.i. 
Conquerors  in  taking  the  temples  seized  the  icealth  of  the  nation. 
Thfir  treasures  were  under  the  doxible  protection  of  the  priests  and  tho 

gods. 
Tho  firai  public  Ixnik  was  founded  in  Vtuico  in  1157. 


CHAP.  XIX.]  ON  ST.  LUKE.  277 

In  Athens  and  Eome  private  bankers  lent  money  at  25  per  cent. 
Usury.     "  He  that  putteth  not  out  his  money  to  usury."     Psa.  xv.  5. 

Ezek.  xviii.  8. 
They  were  permitted  to  take  interest  of  other   nations,   not   of  Jews. 

Deut.  xxiii.  20. 
One  of  many  dividing  lines  between  Jews  and  surrounding  tribes. 
If  we  refuse  sowing  in  time  how  can  we  reap  in  eternity  ? 
If  we  hide  oru:  talent  on  earth  how  can  we  find  it  in  heaven? 


rpaKc^av,  the  exchange  table.  Bengel.  TpaTrci'iVai?,  monpy  chanperg.  Gricabach. 
A  low  table  ;  Bancua,  Latin,  hence  Bank.  This  question  of  our  Lord's  may  throw  somo 
light  on  the  question  concerning  the  lawfulness  of  usury.  One  of  our  Lord's  reputed 
sayings  was  yiyveaOe  Sokihoi.  Tpane^CraL.  Origcn,  quoted  in  WordsxDOrth. 

Who  are  the  TpaTre-fiVai  ?  Stronger  characters  who  may  lead  the  more  timid  to  useful 
employment  of  gifts.  Olsliausen,  Trench.  Objectionable,  not  answering  to  the  charactet 
addressed,  he  was  not  timid,  but  false  and  slothful: — nor  to  the  facts  of  the  case; 
impossible  to  employ  the  grace  given  to  one,  through  another's  means,  without  working 
one's  self.  Had  he  been  afraid,  he  fcight  at  least  have  provided  that  his  lord  would  not 
have  lost  the  interest  of  his  money,  but  in  this  injustice  ho  proved  himself  not  only 
slothful,  but  wicked.  Alford. 


24.  And  he  said  unto  them  that  stood  by,  Take  from  him  the  pound,  and  give  it  to  Jdm 
that  hath  ten  pounds. 

Stood  by.     Angels  who  take  an  active  part  in  the  final  judgment. 
Take.     Those  who  will  not  righteously  use  their  gifts  must  lose  them. 
A  law  which  holds  good  in  things  bodily  and  mental  as  well  as  spiritual. 
Disciples  who  were  grasping  earthly  honors  needed  this  warning. 
To  gain  nothing  in  spiritual  as  natural  husbandry  is  the  way  to  losa 

everything. 
Eefusing  to  use  our  means  for  Christ  v^e  forfeit  all. 
Give  it.     Those  doing  good  find  their  sphere  ever  enlarging. 
Ten  pounds.     This  disproves  the  charge  of  the  Lord  being  severe. 
He  gives  freely  of  His  treasures  to  those  who  have  been  faithful. 
Characteristic  of  His  reign ;    it  is  not  unreasonable  exaction  but  free 

reward. 


TrapeoTuo-tv.    Others  who  had  given  up  their  account.  Stier  ;  royal  guards.  Oosterzfe  ; 
added  fos  the  sake  of  ornament.  Kuinocl ;  angels.  Bengel, 


278  SUGGESTIVE    COMMKNTARY  [cHAP.  XIX. 

25.  (And  they  said  unto  him.  Lord,  he  hath  ten  pounds.) 

Said.     Spoken  by   standers-hij,    in    the  parable,    surprised   at    sucli  a 

decision. 
Thie  faint  remonstrance  gives  emphasis  to  the  Lord's  declaration. 
It  .indicates  the  amazement  of  all  beholding  the  reward  of  the  righteous. 
Some  have  an  envious  eye  since  Christ  has  a  bountiful  hand. 
Ten  pounds.     Among  the  strangest  sights  to  the  sons  of  earth  is  the 

prosperity  of  the  righteous. 
They  are  ever  scattering  their  wealth,  yet  increasing. 
Not  said  perhaps   through  envy,  but  in  astonishment   at  the   strange 

decision. 
He  hath  ten  pounds  and  ten  cities  beside. 
God's   mercy  to  redeemed  sinners   will   kindle  wonder  among    angels 

through  eternity. 


»cai  elvov.  In  parenthesis.  Lacltmann,  Ewald,  Alford.  To  the  other  servanfa. 
Kuincel.  Others  Teicr  to  angels,  but  the  object  of  such  a  saying  being  introdaeed  is  not 
yet  satisfactorily  exijlained.  Stier, 


26.  Fur  I  say  unto  you,  Tliat  unto  every  one  which  hath  shall  be  given  ;  and  from 
liim  that  hath  not,  even  that  he  hath  shall  be  taken  away  from  him. 

Which  hath.     Those  who  improve  their  privileges  obtain  greater. 
He  will  mark  not  the  number  or  greatness  of  our  deeds  but  our  fidelity. 
Hath  not.     Those  who  are  content  with  the  idle  possessions  of  Christian 

name. 
The  barren  fig  tree  represents  also  a  cumhcrer  of  the  ground. 
The  unprofitable  servant  is  cast  into  outer  darkness  as  an  evil  doer. 

Matt.  viii.  12. 
Taken.     Saltless  salt,  and  a  candle  giving  no  light,  arc  useless. 
He  who  will  deserve  a  throne,  must  not  lose  his  crown.     Eev.  iii.  11. 


Yop,  omitted  by  the  most  ancient  aulhoritics.  Trobalily  inserted  from  Matt.  xxv.  29. 
Alford :  omitted.  Cod.  Sinai.  itJ-lv,  omitted.  Cod.  Sinai,  air'  aiiTov,  omitted  l)y  mauy 
aiicii;nt  authoiiticB.  Alford;  omitted.  Cod,  Sinai. 


' 


CHAP.  XIX.]  ON    ST.    LUKE.  279 

27.  Bat  those  viine  enemies,  which  would  not  that   I  should  rcifjii  over  them,  bring 
hither,  and  slay  them  before  me. 

Mine.      Thus  majestically  in  nis  own   person,    the  Lord  prououncca 

sentence. 
Enemies.     Wlio  sbould  have  been  my  subjects,  but  now  cnc7iiics,  nay, 

rebels. 
"  My  hand  findeth  them  out."    Psa.  xxi.  8.    None  can  escape. 
"  Though  thou  set  thy  nest  among  the  stars,  yet  will  I  bring  thee  down." 

Ob:ul.  verso  4. 
"  Let  us  break  his  bonds  asunder,  and  cast  his  cords."  &c.     Psa,  ii.  .'5. 
Unbelievers  are  willing  to  be  saved  by  Christ,  but  not  ruled  by  him. 
"Would  not.     Not  to  obey,  may  be  ignorance,  would  not  was  rebellion. 
They  would  not  permit  Me  to  secm'e  their  salvation. 
Those  rejectiug  the  Lamb  to  atone,  will  have  the  Lion  to  tear.  Psa.  1.  22. 
Heign.     "^Ye  have  no  king  but  CaDsar,"  points  at  the  Jews.     John 

xix.  15. 
To  Ca;sar  shall  they  go,  Crosar  shall  be  Iheir  ruin  eternal. 
Bring-.     Command  given  to  the  royal  guards  or  angels. 
Sanlicdrim  aiding  at  Christ's  death,  will  stand  at  His  bar. 
Annas  and  Caiaphas  will  j'et  be  brought  l)efore  Jesus,  once  their  prisoner. 
Hered,  robeless  and  crownless,  with  Pilate,  will  be  there. 
Sla,y  them.     Implying  degrees  of  punishment  as  of  guilt. 
Acoomplished  in  the  destruction  of  Jerusalem. 

History  cannot  parallel  the  slaughter  during,  and  at  Jerusalem's  cajiturc. 
It  will  be  colnpletely  fulfilled  in  the  Day  of  Judgment. 
Not  only  the  Lord's,  but  enemies  of  all  righteousness. 
A  testimony  of  the  "fierceness  of  the  -wTath  of  the  Lamb."     Eev.  vi.  16. 
As  the  guilt  of  the  Jews  was  greater,   so  their  punishment  was  moro 

terrible. 
They  saw  Christianity  victorious  among  the  Gentiles,  and  themselves 

taken  away  as  dross. 
Those  who  reject  or  neglect  everlastino  salvation,  "  shall  be  punislicd 

with  everlasting  destruction."     2  Thess.  i.  9. 
After  uttering  this  solemn  sentence,  He  proceeds  to  Jerusalem  to  be 

crucified. 
Before  me.      In  His  presence.     This  was  familiar  in  Eastern  courts. 

1  Sam.  XV.  33. 
Captives  not  slain,  were  sold  into  slavery. 
American    jury  in  some  states  are   compelled   to  witness  the   verdict 

finished. 
He  who  now  intercedes  for  all  contrite  sinners,  wiU  be  silent  in  that  d.iy. 


280  SUGGESTIVE  COMMENTARY  [CHAP.  XIX. 

Those  ■who  -will  not  be  naled  by  the  grace  of  Christ,  •will  inevitably  be 

ruined  by  the  xcrath  of  Christ. 
The  King  of  Heaven.     1.  His  origin.     2.  His  destiny.     3.  His  departure 

and  retiu-n. 
His  servants.      1.  Their  calling.      2.  Their  responsibility.      3.    Their 

recompense. 
His  enemies.    1.  Their  hatred.    2.  Their  -weakness.    3  Their  punishment. 


TrA:^!',  eqnivalent  to  ttKcoi',  and  more  than  this.  For  t/ceiVous  read  toutov?,  Tischen- 
do'f,  Alford,  Cod.  Sinai.  They  had  insultingly  c  Jled  Him  tovtov,  this  fellow.  Stier. 
TO.  T  fJ-r)  fleAijo-ai/Tos,  who  refused,  A  prophetic  reference  to  the  cry, — "  We  have  no  king 
bn  t  Csesar."  Wordsworth,  aydyeje.  The  -words  of  the  king,  not  Chi-ist's.  Doddridge, 
KiJnoel.    Alter  KaTag-cpd^are ,  add  oirovs.  Cod.  Sinai. 


28.  ^  And  when  he  had  thus  spolcen,  he  went  before,  ascending  up  to  Jerusalem. 
Went.     In  all  our  sad  journeyiugs,  Jesus  is  our  guide  and  forentnncr. 
"^'ith  -what  alacrity  He  makes  arrangements  for  His  end  I 
Avoiding  all  His  enemies'  snares.  He  no-w  goes  directly  to  meet  death. 
He  suffered  death  that  He  might  gloriously  conquer  in  it. 
He  received  His  right  to  His  kingdom  on  the  cross. 
Eis  death  no  self-sought  refined  act  of  suicide  as  scoffers  charge,  kno-wing 

His  Father's  decree,   "  He  -was  obedient  unto  death."     Phil.  ii.  8. 

Heb.  V.  8. 
Before.     Many  suiopose  that  our  Lord  proceeded  on  His  -way  in  advance. 
Christ  our  Head  i.nd  Pattei-n  goes  before  us  to  the  sacrifice. 
Millions  no-w  share  the  fruits  of  the  cross,  but  refuse  to  trust  it. 
Amazed.     Mark  x.  32.     At  his  hasting  to  a  baptism  of  blood. 
A  mysterious  -word,  thought  to  have  been  added  by  Peter. 
He  was  greatly  "straitened  until  it  should  be  accomplisTied."      Lute 

xii.  50. 
This   festal  procession   from   Jericho,  halted  on  the  Moimt  of  Olives 

d.irir.gth.  Sabbath. 
Bound  in  spirit.  He  knew  full  well  -vchat  awaited  Him. 
Moving  the  day  following,  the  procession  was  increased  by  His  f ollowe;  b 

from  Jerusalem. 
Ascending'.     Disciples,  willing  to  join  in  the  celebration,  but  not  in 

the  sacrifice. 
V/hcn  Religion  leads  in  fashion  the  Church  is  thi-onged. 
In  times  of  persecution  few  join  her  solemn  feuste. 


CHAP.  XIX.]  ON    ST.    LUKE.  281 

Jerusalem.     A  mysterious  glory  hangs  over  its  situation,  histoiy  and 

religious  position. 
His  friends  were  waiting  to  see  Him  come  forth  in  the  fulness  of  His 

glory. 
His  enemies  hoped  to  expose  Him,  as  the  false  Messiah. 


«7ropeufTo.  Not  immcdiateJj/  after  saying  these  things,  unless  they  -were  said  ip  the 
morning,  on  His  departure.  AlJ'urd.  AVe  can  trace  our  Lord  from  hour  to  hour,  ahnost 
to  His  death.  He  came  to  Bethany  six  days  before  the  Passover,  John  xii.  1.  He  spent 
either  Friday  or  Saturday  there.  At  the  close  of  weekly  worship,  Mary  anointed  Him. 
His  entry  into  Jerusalem  took  place  on  Sunday.  John  xii.  13.  Oosterzee. 


29.  And  it  came  to  pass,  when  he  was  come  nigh  to  JBethphage  and  Bethany,  at  tlie 
mount  called  the  mount  of  Olives,  he  sent  two  of  his  disciples, 

Bethphage.     Heb.    Fiff   plantation.    No  vestige  of  it  can  bo  found. 

Doubtless  a  very  small  village,  its  location  being  unknown. 

Tradition  locates  it  half-way  between  Bethany  and  the  Mount  of  Olives. 

The  entire  distance  of  two  miles  is  a  rocky  barren  gorge. 

Bethany.      Luke  xxiv.    50.     Heb.    -House  of  dates,  two  miles  from 

Jerusalem. 
A  village  on  the  eastern  slope  of  the  Mount  of  Olives. 
A  mile  from  the  western  summit  overlooking  Jerusalem. 
On  the  first  day  of  the  week,  Jesus  amved  at  Bethany. 
This  was  the  last  week  of  His  great  work  before  His  crucifixion. 
Here  He  raised  Lazarus,   feasted    at    the   house   of  Simon  the  leper, 

anointed  by  Mary.    John  xi.  43  ;  Matt.  xxvi.  6. 
His  nightly  visiting  place  for  a  week  preceding  His  death. 
In  the  circle  of  Martha  and  Mary,  we  view  Him  in  domestic  life. 
Near  by,  in  the  act  of  blessing  His  disciples,  He  ascended  to  His  throne. 

Acts  i.  9. 
The  place  is  surrounded  with  olives,  pomegranates,  almonds,  oaks,  carobs, 

scarcely  worth  the  name  of  trees. 
Now  El  Azarii/eh — from  Lazarus,  a  ruinous,  wretched  village  of  some 

twenty  families. 
A  square  tower,  a  vault  excavated  in  the  limestone  rock,  twenty-six  stcpti 

deep,  called  Lazams'  tomb. 
The   evening  before,   many  Jews  went  to  Bethany  to  see   Jesus   and 

Lazarus. 


282  SUGGESTIVE    COMMENTARY  [CHAP.  XIX. 

Olives.     Mount  of.     Luke  zix.  37.     See  Notes. 

Sent.     Final  scenes  were  divinely  arranged  and  carried  out  with  oare. 

His  solemn  entry  pointed  Him  out  as  tlie  "  passover"  lamb.     1  Cor.  y-.  ?. 

He  held  Himself  as  set  ajmrt  for  the  sacrifice.     Heb.  x.  7. 

Two.     It  is  generally  believed  they  were  Peter  and  John. 


B7j6iJ)aY7).  " Bethpharje,''  a  house  of  unripe  figs.  Lightfoot.  A  Braall  village 
lie'ongin;,'  to  the  priests,  on  Mount  Olivet.  Bcde.  Probably  east  of  Bethany.  Itohinson; 
north  of  Bethany.  OZi»;  in  sight  of  Jerusalem.  Hug;  a  district.  Lightjoot;  south  of 
the  Mount  of  Offence.  Lichtenstdn,  Ellicott ;  nearer  to  Jerusalem.  Wicselcr  ;  a  village. 
Eusebius;  between  Bethany  and  Jerusalem.  Calmet;  between  Bethany  and  the  Dead 
Sea.  Jerome,  Origcn,  Beland.  The  Lord  arrived  at  Bethany  on  Frid?";  entry  into 
Jerusalem  on  Sunday.  Lichtenatein,  Stier,  riohimon,  Wicaeler,  Meyer,  avrov,  omitted. 
Tischcndorf,  Alford,  Cod.  Sinai. 


SO.  Saying,  Go  ye  into  the  inllage  oiier  against  j-ou  ;  i?!  the  which  at  your  entering  ye 
shall  find  a  colt  tied,  whereon  yet  never  man  sat :  loose  him,  and  bring  him  hither. 

Go  ye.     With  alacrity  the  Lord  makes  arrangements  for  His  end. 
Jesus  having  often  avoided  or  divinely  defeated  the  snares  of  His  enemies, 

now  goes  directly  to  the  death  which  He  had  long  predicted. 
ShaU  find.     His  knowledge  boundless,  reached  even  thoughts.     Matt. 

xii.  25  ;  John  ii.  25. 
Prom  the  beginning  He  knew  His  betrayer.     John  vi.  04  ;  Eom.  ix.  5. 
No   darkness    can  ever   conceal   workers  of  iniquity.     Job.  xxxiv.   22 ; 

Eom.  ii.  16. 
Colt.     Eastern  asses  noted  for  speed,  uutameableness  and  beauty. 
No  better  description  of  them  can  be  foiind  than  in  Job  xxxix.  5.,  (fee. 
On  them  princes  entered  their  capital.     Judges,  v.  10 ;  1  King.  xxii.  34. 
Used  also  as  a  beast  of  burden,  and  for  ploughing,  riding,  and  draught. 
The  wild  ass  of  Asia,  among  the  fleetest  of  the  dweUers  in  the  v/ilderness. 

Jer.  ii.  24. 
In  God's  service,  unclean  becomes  clean,  vile,. becomes  honorable. 
The  horse  in  Scripture  is  generally  the  icar-]iorse.     Jer.  viii.  G  ;  Zee.  x.  3. 
Messiah,  thus  movmtcd,  represents  the  "  King  of  Peace."     Zech.  ix.  9. 
Jesus,  King  of  Israel,  gives  tJie  answer  to  many  questions. 
In  the  meekness  of  majesty.  He  ignores  external  grandeur. 
Tied.     Typifies  as  some  suppose  the  binding  of  nations  by  Satan. 
Minutest    particulars    impressed   by    the  Holy  Spirit  in  the  Apostles' 

memory. 


CHAP.  MX.]  ON    ST.    LUK3.  2S3 

Never  sat.     Beasts  unused  were  better  for   the   sacrifice. 

Greeks  and  llomans  owe  to  rtvelation  all  the  interest  of  their  altar. 

Loose.     The  jjrophet  of  Galilee  bids  the  dumb  brute  to  be  loosened. 

The  same  word  of  Divine  power  strikes  off  the  fetters  of  sin. 

Jesus,  a  king,  at  whose  disposal  all  things  stand. 

For  Himself  and  servants,  no  provision  is  laid  uji  hcforchand. 

In   Christ,  sain+s  live   "  as  having  nothing,  yet  possoasin^'  all  things." 

2  Cor.  vi.  10. 
Hither.     Christ  has  a  prior  title  to  all  our  estates. 
At  His  call,  we  must  surrender  goods,  friends,  our  own  souls. 
No  tie  can  bind  on  earth,  when  the  Lord  is  pleased  to  imloose. 


For  eiirioK,  Cod.  Sinai,  has  Kiytav.  irwAor.  Luke  does  not  mention  tljo  pr-jphcey 
from  Zech.  ix.  9.  History  gives  no  instance  of  a  king  riding  on  an  ass.  Slier.  Ila 
forgets  Darius,  in  a  battle  with  the  Scythians,  rode  on  an  ass.  Persian  kings  would  not 
mount,  but  were  lifted  on  their  asses.  Bcngcl.  cKaOiae.  New  peiiod,  7icw  prince,  iiew 
animal.  Lanije.  New  grave,  new  milch-kine,  new  cart,  1  Sam.  vi.  7.  Lewis.  The  ashes  of 
the  heifer,  sprinkling  the  unclean  one,  never  under  the  yoke. 

irioXov.  A  type  of  the  Gentiles.  Brentius,  Liithardt.  Untamed  heathenism.  Justin 
Martyr.  As  yet  wild,  younger,  and  untamed  in  the  faith.  In  prophetic  symbolism,  the 
ass  signifies  peace,  the  horse,  tear.  Lange.  Luke  makes  no  allusion  to  Zech.  ix.  9,  as  ho 
wrote  to  the  Gentiles,  who  knew  not  the  prophecy.  Major.  The  evangelist  accommodatog 
the  record  to  the  projihecy.  Wakefield.  Intacta  totidem  cervice  juvencas.  Geor.  iv 
Currus  et  intactas  boves.  Horace,  Epod.  ix.  Owners  the  secret  friends  of  the  Lord. 
Oosterzee.  Divinely  made  willing  to  lose  their  goods.  Alexander.  Matt,  speaks  of  an 
ass  and  a  foal,  while  JMark  and  Luke  say  nothing  of  the  ass  ;  when  both  may  be  conceived 
there  is  no  v.:riiince,  though  one  relate  one  thing,  and  another  another;  much  less  whoro 
one  relates  one  thing,  another  both.  Augustine.  Kal  before  Au'crai'Te;.  Tiscliendorf, 
Alford. 


31.  And  if  any  man  asJc  you,  Why  do  you  loose  him  ?  thus  shall  ye  say  unto  him. 
Because  the  Lord  hath  need  oj  him. 

Thus  say.    When  the  Lord  has  a  work  for  our  tongue,  words  will  not 

be  wanting. 
Lord.     As  a  divine  name  equivalent  to  Jehovah. 
The  owner  a  disciple,  would  understand  the  title  in  this  sense. 
If  a  mere  stranger,  his  consent  was  secured  by  divine  influence. 
The  Lord's  methods  of  reaching  the  wards  of  the  heart  are  secret. 
Thoro  is  no  evidence  whatever  of  a  previous  arrangement. 


284  SUGGESTIVK    COJIMENTAEY  [CHAP.  XIXt 

No  one  can  resist  Goil  calling  for  wLat  is  His  o-nii. 

Our  Lord's  foreknowledge  of  the  incidents,  evidently  superliuman. 

"  T/ic"  desio;nates  Christ  the  proprietor  of  all  things. 

"  Every  beast  of  the  forest  is  Mine,  and  the  cattle  upon  a  thousand  hills." 

Psa.  1.  10. 
Needs.     Strange  words,  He  mysteriously  held  the  keys  of  the  human 

heart. 
A  panllel  1  Sam.  x.  2-7,  hut  Samuel  speaks  as  God's  servant. 
How  easily  can  almighty  grace  turn  a  nation  as  a  river !     Psa.  cvii.  33. 


avTw,  omitted  by  many  ancient  authorities.  Alford;    omitted.  Cod.  Sinai.     After 
Xvere  add  avrov.  Cod.  Sinai. 


32.  And  they  that  were  sentivent  their  way,  and  found  even  as  he  Imdsaid  unto  them. 

Found.     Some  think  this  to  have  been  chance,  but  there  is  no  such 

divinity  in  God's  empire,    and  no   such,    word    in    the    Christian's 

vocabulaiy. 
Nc  one  ever  disappointed  in  obeying  the  Lord's  commands. 
Uncertainty  hangs  on  all  things,  but  the  promises  of  God. 
They  that  go  on  Christ's  errands,  are  sure  to  succeed.     Isa.  Iv.  11. 
Went  their  way.     Their  obedience  was  a  severe  test  of  their  faith. 
So  likewise  should  we  set  about  even  the  lowest  works  with  greatest  zeal 

and  love,  knowing  that  whatever  is  done  for  Christ  is  not  slight,  but 

meet  for  the  kingdom  of  God.  Basil. 


33.  And  as  they  were  loosing  the  colt,  the  owners  thereof  said  unto  them,  Wlty  loose  yt 
the  colt  ? 

liOOsing.     Publicly  and  without  addressing  any  one. 

There  was  no  resistance  on  the  part  of  the  beast  or  its  owners. 

Thus  easily  doth  Christ  subdue  the  rebellious  wills  of  men. 

He  came  to  open  the  prison  doors  of  them  that  were  bound.     Isa.  Ixi.  1. 

IiOOSe  ?     Is  a  demand  by  what  autlioritij  they  did  so. 


iTttiAoi'.    God,  to  prevent  intercourse  with  boathon,  discouraged  the  use  of  horses  and 
c1iarir>t8.    "  The  king  shall  not  multiiily  horses  to  himself,"  Deut.  xvii.  16.  Joshua  was  to 


CHAP.  XIX.]  ON   ST.    LUKE.  285 

hough  the  horses,  and  bum  the  chariots,  Josh.  xi.  6.  "Woe  to  thorn  that  stay  on 
horses,  and  trust  in  chariots.  Ashur  shall  not  save  us,  wo  will  not  ride  upon  horses," 
Hosea  xiv.  3.  Da^id  directed  Solomon,  on  his  coronation-day,  to  ride  upon  an  ass. 
Abraham,  Moses,  and  Jail's  thirty  sons  rode  upon  asses,  Gen.  xxii.  3 ;  Ex.  iv.  20;  Judges 
X.  4, 

oi  KvpLOL,    Mark  says  only  nvh  tS)v  iuTrjKOTutv  (li.  5).     ThJD  is  a  mark  of  the  later 
composition  of  Luke's  gospel.  Wordsworth, 


34.    And  Vicij  said,  Tlie  Lord  hath  need  of  him. 

Need  of   him.      The   owner  is   lionored  in    answering   the   Ccall   of 

Providence. 
Christians  should  freely  give  their  substance  when  required  by  Him. 

Acts  iv.  34. 
The  Lord  hath  need  of  each,  heart,  treasures,  influence. 


eln-oi'.    In  the  words  they  had  been  commanded  to  use.  Bengel.  'O  Evpios,  suppo9ca 
oa  acquaintance  with  the  owners.  Lange, 


85.  And  they  brought  him  to  Jesus:  and  they  east  their  garments  upon  the  colt,  and 
they  set  Jesus  thereon. 

Brought.     The  imresisting  owner  obeys  the  irresistible  impulse. 
Branches  of  palm  trees  were  cut  down  and  strewed  in  the  way.     Matt. 

xxi.  8  ;  John  xii.  13. 
Garments.     Luke  vi.  29.     The  usual  tokens  of  honor  offered  to  Eastern 

kings. 
Eomans  thus  honored  Cato,  Commodus,  and  Maximus. 
"  They  took  every  man  his  garment,  and  blew  the  trumpet."     2   Kings 

ix.  13. 
Many  willing  to  attend  Christ  at  other  i)eople's  expense. 
But  these  gave  their  garments  for  His  trappings. 
He  prefers  the  heart  to  the  costliest  sacrifices.     Mic.  vi.  7. 
"Eend  your  heart,  not  yom-  garments,"  &c.     Joel  ii.  13. 
Colt.     The  ass,  according  to  ancient  and  oriental  customs. 
Our  Lord  might  have  called  for  cherubim  or  flaming  wings  lo  bear  Him. 
But  He  is  meek  and  lowly,  for  the  sake  6f  the  weaiy  and  heavy  laden. 
3G 


286  SUGGESTIVE   COJIIIEXTAEY  [CKAP.  XIX. 

Set  Jesus  thereon.     That  is  on  tbe  garments,  for  Lis  comfort,  ancl 

acknowledgmg  Him  as  King. 
S;Tnbolical  of  His  rule  over  men's  soiils,  guiding  the  footsteps  of  the  mind, 

bridling  the  wantonness  of  the  heart.  His  ^Yord  is  a  rein  and  a  goad. 

Ambrose. 


inepipaa-av.  Heferring  to  the  clothes.  Theophylact,  Beza.  Chi-istians  deridcJ  as 
Asinarii.  TtrtuVian.  Mockiug  Jews  ask — Did  Jesus  Christ,  a  God,  ride  on  an  unclean 
animal?  S<pp.  Sime  the  Eternal  Word  Avas  made  ^esfe,  there  is  nothing  common  or 
Tinclean. 

{/Trip  TO.  iixaTia,  inteBtionally  carries  out  the  propheiy,  causing  Him  to  ride  both 
animals.  Strauss.  He  rode  both  alternately.  Fiitzsehe.  He  rode  upon  the /oaJ,  and  tha 
mother  followed.  Alj'onl.  AVhen  Slordecai  was  led  forth,  the  streets  were  covered  with 
myrtle,  the  porches  with  purple.  Compare  1  Mac.  xiii.  51,  and  '2  Mac.  x.  7.  He  rode  on 
an  ass  in  His  Urst  advent;  in  His  second  He  will  appear  on  a  white  horse.  L.H.V.D. 


86.  And  as  he  went,  they  spread  their  clothes  in  the  way. 

As  He  went.     Over  tlie  Mount  of  Olives,  tlac  only  -way  -wlience  the 

templo  could  be  seen. 
Our  Lord's  last  entry  into  Jerusalem  was  imhlic. 
Kejoicing  of  the  multitude  at  this  triumph  contrasts  with  his  previoits 

seclusion. 
He  would  draw  the  eye  of  the  entire  nation  upon  himself. 
The  Lamb  of  God  is  about  to  be  slain  as  a  sin-offering. 
Whatever  men  may  think  of  the  sacrifice,  they  cannot  deny  the  fact  of 

His  death. 
Jesus  comes  publicly  to  the  city  ;  it  was  a  day  of  decision. 
Prepared  for  with  sacred  foresight ;  longed  for  with  fervent  desire. 
Adorned  with  the  richest  miracles  and  a  festal  revelation. 
Spread.     Clytemnestra  spread  garments  before  Agamemnon. 
Ahasuen;s  stripped  himself  of  his  royal  apparel  for  Mordecai.  Esth.  vi.  10. 
Jonathan  stripped  himself  of  his  garment  for  his  friend.     1  Sam.  xviii.  4. 
Jesus  Christ  divests  Himself  of  His  Divine  robe,  to  clothe  us  sinners. 
Similar  respect  is  now  shewn  to  men  of  rank  in  Hindostan. 
Clothes.     They   divested    themselves   of  their  raiment  to  honor  the 

Messiah. 
Thus  we  must  divest  ourselves  of  all  garments  of  self-righteousness. 
Thus  martyrs  laid  down  life  itself  to  place  the  crown  upon  Christ. 


CHAP.  XIX. J  ON   ST.   LUKE.  287 

Note  three  degrees  of  loyalty  to  Christ.  X,  some  shouted  Hosannas.  2, 
some  cut  down  branches  of  trees  and  strewed  them  in  His  way.  3, 
some  stri^iped  off  their  garments  and  spread  them  in  His  way. 


S7.  And  when  he  icas  come  nigh,  even  noio  at  the  descent  of  the  mount  of  Olives,  the 
irlinle  multitude  of  the  disciples  began  to  rejoice  and  praise  God  witha  loudvoice  foi  all 

the  miifiitii  works  that  they  had  seen: 

Come  nigh.     His  public  entrance  prepared  with  divine  foresight. 

Mount  of  Olives,     Gehd  et  Ter,  200  feet  higher  than  Jerusalem. 

West  is  bounded  by  vaJley  of  Jehoshaphat  and  Kedron. 

The  road  winds  round  southerly  to  Bethany  and  Jericho. 

Under  strata,  red  marble  filled  with  white  veins. 

Of  this  marble  the  three  Temples  were  mainly  built. 

Olive  trees,  reduced  to  a  few  ancient  ones  at  present. 

Two  are  said  to  have  paid  tax  for  1000  years. 

"West  side  is  full  of  tombs  cut  out  of  the  rocks. 

Of  these  the  monolith  (Absalom's  tomb),  is  by  far  the  largest. 

Gethscmane  lies  at  its  feet  west,  Bethany  invisible  is  on  the  eastern 

slope. 
A  ridge  narrow  and  rapidly  sloping  on  each  side,  extends  two  miles  in 

length  to  the  village  of  Bethany. 
From  the  eastern  end  our  Lord  ascended  to  heaven.     Acts.  i.  12. 
On  this  Mount  three  days  before  His  death,  He  wept  over  the   city. 

Matt,  xxiii.  87. 
His  future  judgments  are  connected  with  the  Mount  of  Olives.  Zech.  xiv.  4. 
It  is  700  feet  high,  and  separated    from  Jerusalem    by  the   valley  of 

Jehoshaphat  and  the  brook  Kedron. 
David  and  Comi  exiled  ascended  in  tears  and  bare  foot.     2  Sam.  xv.  30. 
The  view  from  the  Mount  of  Olives,  of  Jerusalem.     1.   Site  of  Temple. 
2.  Gethsemane.     3.  Bethlehem.     4.  Heights  of  Bethel.     5.  Sepulchre 
of   kings.      6.    Cedron.      7.   Vale   of  Jehoshaphat.      8.    Mount  of 
Offence.    9.  Mountains  of  Moab.    10.  Dead  Sea.    11.  Eiver  of  Jordan. 
1'2.  Valley  of  Jericho.    13.  Mount  Zion  or  city  of  David.   14.  Jerusalem 
with  its  walls  and  its  thousand  domes. 
Nothing  on  earth  can  equal  it  for  beauty  or  depth  of  interest, 
Lebanon,  Tabor,  Ararat,  have  not  a  tithe  of  the  interest. 
Though  Mount  of  Olives  is  a  mere  hill,  compared  with  them. 
Multitudes.     The  welcome  immense  in  its  reach  and  volume. 
Unconscious  response  of  earth  to  the  angel-song.     Luke  ii.  13. 
A  mysterious  impulse  from  above,  swept  over  the  mass. 


2SS  SUGGESTI-STi    COJIMENTABY  [ciIAP.  XIX. 

For  once,  a  visible,  amlible,  glad  welcome  to  His  own  city. 

Disciples.      All  who  followed  Christ  either  di-awn  by  his  miracles  or 

charms  of  His  teaching. 
Our  Sa-i-iom'  had  at  hast  500  converts.     1  Cor.  xv.  G. 
Rejoice.     Hearts  swollen  with  adoring  wonder,  gratitude  and  love. 
"With  the  festive  offerings  of  o\vc  substance  let  us  also  greet  Him. 
Jerusalem  once  more  excited  by  the  expected  Messiah.     Matt.  ii.  3. 
XiOud  voice.     They  were  doubtlessly  seized  by  a  sacred  inspiration. 
His  hoiu"  of  triumph,  was  one  also  of  the  deepest  comiDassion. 
Praise.     Christ's  triumph  over  the  curse,  the  theme  o-f  their  song. 
Creation  unites  in  honoring  its  King  though  in  exile. 

1.  Inanimate  nature ;  stones,  verse  40.   2.  Brutes,  verse  30.  3.  Eesponsible 

immortal  beings,  the  righteous  and  wicked.     4.  Angels  join  also. 
Mighty  works.     Gr.  miracles,  over  diseases,  blindness,  storms,  death 

and  hell. 
4.t  their  accession  lungs,  1,  ennobled  favourites. — Christ  saved  sinners. 

2.  They  remitted  ciimes  and  opened  prisons.     Christ  pardoned,  &c. 

3.  They  bestowed  medals.     Christ  scattered  health,  speech,  sight,  &c. 
The  crowning  series  of  imparalleled  wonders  pressed  upon  them. 
JBartimccits  from  Jericho,  may  himself  have  been  present. 

The  home  of  Lazarus,  as  well  as  his  emj^ty  grave,  just  in  sight. 
The  name  of  Lazanis  was  doubtless  on  eveiy  tongiie.     John  xii.  17. 
The  memory  of  these  splendid  miracles  fresh  in  all  minds. 
Alas  !  soon  to  bo  forgotten  in  the  cry  "  Crucify,  Crucify  Him. 


KaTa^dcrei.  His  course  swept  round  the  southern  s'^vell  of  the  Mount  of  Olives. 
Stanley,  Ellicott.    Jews  led  a  red  cow  yearly  to  be  sacrificed  there.  3Iaimonides. 

tia.6r)Tui'.  Eoused  by  Hia  miraclos.  JRosemnuller.  The  multitude  who  followed 
Clirist.  Kuinocl. 


38.  Saying,  Blessed  bo  the  King  that  comctli  in  the  name  of  the  Lord  :  peace  inhcavcn, 
and  glory  in  the  highest. 

Blessed      "  Tell  ye  the  daughter  of  Zion,  behold  thy  liing  comcth." 

Zech,  ix.  9. 
Expressly  acknowledges  Jesus,  Messiah-King.     Psa.  cxviij.  25. 
Saying.     The  Jews  coming  from  Jerusalem  fonncd  iho  first  cJiortts. 
The  people  v.ho  met  them  (John  xii.  18,)  formed  the  response. 


' 


CHAP.  XIX.]  ON    ST.    LUKB.  289 

King  that  cometJh.    In  all,  men  could  carnally  see  of  Jesus,  there 

■was  nothing  roj'al. 
Multitudes  had  entered  the  city  in  the  same  way  unnoticed. 
They  were  doubtless  insjured  of  God  thus  to  honor  His  Son. 
And  to  fulfil  ancient  prophecy,  for  not  a  word  shall  fail,     Zech.  ix  9. 
Our  King  is  ever  coming,  His  best  throne  a  believing  heart. 
Only  two   dwelling  places   attributed  to  Jehovah,  heaven  and  contrite 

hearts.     Isa.  Ivii.  15. 
When  glorified.  His  disciples  remembered  these  things.    John  xii.  16. 
' '  Prayer  shall  be  made  for  Him,  and  daily  shall  he  be  praised."  Ps.  Ixxii.  15. 
This  entrance  was  not  unintentional,  or  merely  to  fulfil  the  prophecy. 
Its  emphasis  is  dccplij  founded  on  the  whole  ordering  of  His  life. 
This  entry,  a  type  of  His  taking  possession  of  another  Kingdom.     John 

xii.  16. 
King.     Christ  is  not  called  king  as  one  who  exacts  tribute  or  crashes 

His  enemies. 
But  because  He  rules  men's  minds,  and  brings  them  believing,  hoping/, 

loving,  into  the  kingdom  of  heaven, 
lie  was  willing  to  be  king  of  Israel,  to  shoAv  His  compassion,  not  It 

increase  His  power. 
Having  appeared  in  flesh,  the  Eedeemer  of  the  world,  heaven  and  earth 

chant  His  praises. 
Peace.     God  through  the  presence  of  His  Son,  desires  peace  with  Israel. 
Their  belief,  the  Messiah's  reign  to  be  one  of  xmiversal  peace. 
He  was  the  King  of  Peace  in  the  city  of  peace — Jerusalem,  i.e.  vision  of 

])eace. 
Peace  of  heart  with  God,  or  fellowship  with  men.     Luke  ii.  14. 
In  heaven.     The  palm-entiy  of  Christ,  a  tj-pe  of  His  entrance  into 

heaven.     Psa.  xxiv.  8. 
At  His  birth  angels  sang — "  Peace  on  earth."     Luke  ii.  14. 
This  earthly  but  inspired  throng  sang — "  Peace  in  heaven." 
The  ancient  warfare,  wherein  we  were  at  enmity  against  God,  has  ceased. 
The  fact  that  God  visibly  walks  in  the  land  of  His  enemies  shows  that 

He  is  at  peace  with  men.  Theoplujlact. 
Glory.     Light  or  fire  a  chosen  emblem  of  Deity.     Luke.  xii.  49. 
The  multitude  recognized  God's  glory  in  the  advent. 
The  redeemed  ascribe  the  glo^y  of  their  salvation  to  Him  alone. 
"  Unto  Him  that  loved  us,  and  washed  us  from  our  sins  in  His  owJi 

blood."     Eev.  i.  5. 
Highest.    Luke.  ii.  14.     1,  in  the  highest  strain.    2,  by  the  highcct 

angels.    3,  in  Uie  Liyhest  heavens. 


290  SUGGESTIATE    C0M3IENTARY  [CUAP.  XIX. 

Tbs  Lord  Himself  iniroilncei  festally  as  their  Messiah. 

Hosanna.     Matt,  xxi  9.  Hoso.ima's  eehocs  given  back  by  the  walls  of 

the  temple. 
Translated  signifies  "  Save  now  we   beseech   thee,"    referring  to   Psa. 

cxviii.  25-26. 
It  was  a  prayer  to  Christ  as  Jehovah,  by  the  people,  to  sav-e  them. 
Triumphant  exultation  and  praises,  as  "  God  save  the  king." 
Probably  they  understood  not  many  of  them,  the  deep   significance  of 

what  they  said. 
Doubtless  some  of  them  a  few  days  after  joined  to  swell  the  cry  "  Crucify 

Him." 
This  palm-entiy  of  Christ  a  type  of  His  universal  triumph. 
Christ  ^^'ill  be  received,    1,  with  heart  devotion.     2,  grateful  reverence. 

3,  festive  offerings. 
Hosanna,  the  cc/io  of  the  angels' songs,  (Luke  ii.)   in  the  hearts  oi  men. 
1.  Echo  of  many  O.T.  Psalms.      2.  Beginning  of  the  songs  of  the  N.T. 

3.  Prophecy  of  the  perfect  praises  in  heaven. 
His  royal  dignity.     1.  King  of  a   spiritual  empire.     2.  The  promised 

Messiah.     3.  Conqueror  of  the  world. 
Iso  neutraUty,  enthusiasm  on  the  one  hand,  hatred  on  the  other. 


'na-awa,  "  Save  roe  pray  thee;"  nsecl  by  the  priest,  -when  victims  were  offered  in 
sacrifice.  Isidore.     Name  given  to  the  branches  used  at  Feast  of  Tabernacles.  Bengel. 

tip^i'r)  ti'ovpai'w.  Angels  loolced  on  sinful  men  with  displeasure.  Christ's  atone- 
ment reconciled ;  thus  making  peace.  Faussct,  Bengel.  Felicitas  in  ccelo  parata  est. 
Kuinocl.  vi|/iVtoi9,  plural,  and  in  Matt,  xxi  9.  In  the  highest  regions.  Lange.  May 
glory,  be  confirmed  by  God  in  heaven.  Beza.  May  it  be  cried  by  angels  in  heaven. 
Frilzsche.    May  it  come  down  from  heaven.  Meyer. 


39.  And  tome  of  the  Pharisees  from  among  the  multitiids  said  uiito  Mm,  Jilaster, 
rchnlce  thy  disciples. 

Pharisees.     Luke  v.  30,  &  vi.  2.     Ever  present  spies,  were  grievously 

oiicnded. 
Hebuke.     They  would  make  Him  responsible  for  all  His  friends  did. 
Yet  despised  the  people  as  cursed,  not  knowing  the  law.     John  vii.  49. 
Tlie  praise  of  God  is  annoying  to  the  ears  of  worldlings. 
But  delightful  sounds,  well  merited  honors,  to  angels, 
rhahsees  intimfite  sedition  might  disturb  the  public  peace. 


CHAP.   XIX.]  ON    ST.  LUKE.  291 

Christ  fulfilling  prophecy  deepens  their  malice. 

They  auJaciously  require  Him  not  to  permit  such  improprieties. 

They  did  not  venture  themselves  to  silence  the  multitude. 

With  scornful  bitterness,  they  implied  "  Take  heed  to  thyself." 

They  thought  the  multitude  treated  Jesns  as  the  Messiah. 

Receiving  homage,  was  the  same  as  claiming  the  Messiahship. 

He  came  to  His  chosen  city,  Jerusalem,  for  their  Hosannas. 

How  desperate  must  human  depravity  he,  when  the  King  of  Peace  in 

every  age,  raises  such  opposition  ! 
1,  He  accepts  the  praises  of   the  humble.     2,  despises  the  contempt  of 

the  proud.     3,  and  punishes  the  guilt  of  His  foes. 


Ttve?  Twv  iapiaauiiv.  \Miatever  is  not  common,  and  of  daily  occurrence,  seems 
excessive  to  conceited  and  vain  hypocrisy ;  but  God's  power  cannot  be  checked. -Ben»jfeJ. 
fi.adrjTa.1%.  All  the  followers  of  Christ.  Euinocl :  those  following,  admiring  the  miracles. 
Rosenmuller. 


40.  Arul  Jk  antwered  and  said  unto  them,  I  tell  you  that,  if  these  should  hold  their 
peace,  tlie  stones  tcould  immediatdi/  ery  out. 

I  tell  you.     It  is  nevertheless  the  truth,  though  so  hateful  to  you. 

It  was  decreed  for  the  sake  of  those  very  blind  Pharisees. 

Those  wlro  ought  to  be  forward  in  praising  Christ,  are  silent. 

God  raises  up  despised  ones,  to  do  the  blessed  work. 

Let  not  infidels,  formalists,  or  Pharisees,  awe  us  into  silence. 

We  having  no  heart  now  to  praise  Him,  would  have  been  sullenly  silent 

then. 
He,  whom  Pharisees  insulted  then,  is  now  crowned  vdth  many  croions. 

Eev.  xix.  12. 
Some  under  pretence  ot  prudence,  censure  such  out-spoken  loyalty. 
"  On  such  a  theme  'tis  impious  to  be  calm, 
"Passion  is  reason,  transport  temper  here."     Young. 
Stones.     Dumb  nature  at  His  death  spake,  when  men  were  silent. 
The  sun  withdrew  his  beams,  and  the  tombs  opened  their  mouths. 
The  veil  shrunk  from  its  duty,  and  the  earth  trembled. 
Greek  and  Hebrew  poets  make  stones  cry,  when  guilt  was   concealed. 

H  b.  ii.  11. 
He  made  the  stars  fight  against  Sisera  and  his  host.     Josh.  x.  11. 
He  made  the  iraters,  the  tomb  of  Pharaoh,  and  his  jMemphian  chivaliy. 
He  ma,de  liailstones  proclaim  His  just  vengeance.     Psa.  xviii.  12. 


292  SUGGESTIVE    COMirENTARY  [cHAP.  XIX. 

It  hints,  Jerusalem  destroyed,  -would  be  changed  into  a  Babylon ;   foreteUa 

Babylon's  doom. 
While  on  the  cross,  the  disciples  were  sinking  into  a  profound  silence. 

The  rending  rocks  and  quaking  earth  praised  the  Lord. 
His  friends  silent  through  fear,  -while  stones  and  rocks  cried  out. 
Cry.     Up  to  the  present  our  Lord  had  discouraged  outward  honors. 
But  no-w  His  praises  -would  have  been  wrung  from  the  stones 
Neither  earth  nor  hell  can  resist  the  advancing  kingdom  of  Jesus. 
Testimony  of  the  stones,  increases  continually  in  value. 
He  converts  stony  hearts,  into  loving  faithful  childi-en. 
The   stones  -wottld    speak   of    the   great   question,   between  Him   and 

Jerusalem. 
He  foretells  the  mysterious  pangs,  -which  soon  afterwards   shook  the 

YTorld.. 


ttVToij,  omitted.  TiscTiendorf,  Alford,  Cod.  Sinai,  ol  KCdoi  KeKpd^ovTai.  Whatel^ 
remarks,  "  The  highest  degree  of  energy  is  i^roduced  hy  such  metaphors  as  attribute  lile 
and  action  to  things  inanimate."  Messiah's  kingdom  must  prosper.  Grotius.  Said  oj 
*hat  \vhich  cannot  be  concealed.  Drusius,  Wetstei'n.  KeKpa^ovrai. — It  must  so  be.  Laeh- 
mann.  More  clamabunt.  Erasmus.  Kpa^ovaLV.  Griesbach,  SchoU,  Tischendorf,  Cod, 
Sinai.,  Tregelles.  A  Greek  proverb.  W.  d-  W.  "^Tien  power  has  once  gone  forth  from 
God,  it  does  not  return  -without  accomplishing  its  purpose.  Bengel.  The  obtuse  hearts 
would  be  aroused.  Neander.  Inanimate  nature  would  literally  cry  out.  Gerlach.  Stones, 
witnesses  of  My  deeds,  would  echo  My  praises,  ffess.  Stones  of  the  Temple,  in  desolation, 
will  testify  against  your  unbelief.  Stier. 

And  so  the  Ai'floi  did  cry  out,  when  one  Ai'0os  was  not  left  upon  another,  according  to 
His  proi^hecy  (xii.  44),  and  proclaimed  His  truth,  justice,  and  power,  in  thus  punishing 
those  that  rejected  the  divine  Ai'9os,  who  became  the  Head  Stone  of  the  comer.  Words- 
worth. Temple  stones  cried  for  vengeance  in  the  day  of  Titus.  Superscription  at 
Salzburg,  in  the  rocks,  "Te  saxa  loquntur,"  is  now  history.  Oosterzce.  Kuins  of 
Kinevch,  Babylon,  Egypt,  tombs  and  temples,  confirm  the  -word  of  the  Lord. 


41.  H  And  when  he  teas  come  near,  he  beheld  the  city,  and  wept  over  it, 

Come  near.    His  first  and  last  kingly  entrance  into  Jerusalem. 
His  last  festal  proclamation  of  His  coming  and  honor. 
Tlic  Lamb  presents  Himself,  the  time  of  sacrifice  is  come. 
Beheld.     Thoughts  more  than  human  stiiTcd  to  its  depths  the  soul  of 
the  Sou  of  man. 


CHAP.  XIX.]  ON    ST,    LUKE.  293 

The  past  and  future,  fraught  ■with    their  sad  stories  rose  .before  His 

view. 
Contrasting  its  present  splendor  with  its  coming  desolation. 
He  mournfully  jDondercd  the  still  deeper  riiin  of  the  finally  impenitent. 
Deeper  than  the  desolation  caused  hy  the  Eoman  armies  yawned  the  pit 

of  woe. 
He  beheld  her  towers  and  palaces  glittering  with  marble  and  gold. 
It  had  been  written  "  The  Lord  loveth  the  gates  of  Zion,  more  than  all," 

&c.     Psa.  Ixxxvii.  2. 
Its  natural  and  moral  sublimity  made  it  a  type  of  Jerusalem  above.  Eev. 

xxi.  2. 
The  temple  then  crowned  the  height,  the  everlasting  hills  standing  round 

about  it,  emblem  of  His  own  i;ndying  love.     Psa.  exxv.  2. 
"  Walk  about  Zion,  tell  the  towers  thereof,  mark  ye  well  her  bulwarks, 

and  consider  her  palaces."     Psa.  xlviii.  13. 
City.     "  Beautiful  for   situation."     Psa.   xlviii.   2.     In  Europe,   Asia, 

Africa,  America,  the  Author  has  not  seen  anything  comparable  for 

beauty  to  the  view  of  Jerusalem  from  the  Mount  of  Olives. 
The  Lord  looked  in  vain  through  street  and  sanctuary  for  faith. 
No  external  appearance  of  glory  can  deceive  Him. 
No  Hosauna  of  His  disciples  could  then  give  Him  joy. 
In  the  midst  of  acclamations  His  heart  breaks  into  tears. 
Wept.     Gr.  2cith  a  loud  voice,  heicailing,  not  tears  only.     John  xi.  35. 
The  Son  of  God  shed  tears  at  the  grave  of  Lazarus,  and  over  Jerusalem. 
The  palm  branches  were  still  unwithered  at  His  feet. 
The  echoes  of  the  Hosannas  had  scarcely  died  away. 
Contrast  i\xe  jubilant  crowd  and  the  weeping  Eedeemer! 
The  tears  of  the  Saviour  are  the  joy  of  the  world. 
A  part  of  His  intercession,  continues  within  the  veil.     Heb.  vii.  25. 
At  His  entry  Jesus  weeps.     Dejmrting  He  said,  "  Weep  not  for  me,  but 

for  yourselves,"  &c.     Luke  xxiii.  28. 
Christ's  tears  over  Jerusalem.     1,  compassionate.     2,  terrible.     3,   per- 
suasive.    4,  consoling. 
This  deep  shade  fell  on  Him  while  the  echoes  of  praises  went  up. 
The  light  from  the  praises  still  beamed  amid  His  tears. 
The  eternal  results  of  men's  wilful  rejection  made  Him  weep. 
Not  tears  of  weakness  but  the  compassion  of  a  God. 
At  the  grave  of  Lazarus  He  wept  among  others,  weeping  with  Mary. 
Here,  He  alone  is  the  weeper  amid  universal  joy. 
"  In  the  days  of  His  flesh,  He  offered  up  prayers  with  strong  crying  and 

tears."     Heb.  v.  7. 


294  SUGGESXn'E    CO^niENTAEY  [cHAP.  XIX. 

Wo  never  read  of  our  Lord  laughing,  and  but  once  that  lie  rejoiced  in 
spirit.     Taylor. 

"  We  often  read  our  Blessed  Saviour  wept, 
But  never  laughed,  and  seldom  that  He  slept. 
Ah  !  sure  His  heavy  eyes  did  vrake  and  weep 
For  us  who  sin  so  oft  in  mirth  and  sleep."     Quarles. 
Tliose  not  melted  by  tears  will  feel  His  sword.     Eev.  xix.  11. 
His  heart's  deepest  woes  in  Gethsemane  were  not  for  His  own  soitows. 
Even  love  divine,  after  doing  all,  in  vain,  can  only  wee}). 
Jji  what  multitudes  of  His  followers  have  these  tears  continued  to  flow ! 
Over  it.      Not  for    Himself,    His   mock  trial,   unrighteous   sentence 

dreadful  death. 
We  err  in  supposing  Christ  cares  for  none  but  His  believing  people. 
David  said,  "Elvers  of  water  run  down  mine  eyes,  because  they  keep 

not  thy  law."     Psa.  c-xix.  136. 
Paul  had  "  great  heaviness  and  continual  sorrow  of  heart."      Rom.  ix.  2. 
Christ  shed  tears  as  a  man,  for  what  he  foretold  as  God. 
Joseph  thus  wept,  while  binding  Simeon  before  his  brethren.     Gen.  xhi. 

11-2-4. 
Tears  of  Christ  measured  the  depth  of  their  future  misery. 
The  ruin,  even  of  those  who  reject  Him,  calls  forth  His  tears. 
None  knows  as  He,  the  worth  of  the  soul,  and  the  appalling  misery  of 

eternal  death. 
On  this  very  spot.  His  father  David  wept  over  a  rebellious  nation. 
We  never  read  of  our  Saviour's  giving  way  to  merriment. 
Weeping,   consistent  with  true   courage,    and    the    loftiest    Christian 

heroism. 
Abraham,  Isaac,  Jacob,  wept,  Gen.  xxxvii.  35 ;  Joseph,  Gen.  xlv.  2  ;  David 
2  Sam.  XV.  30 ;  Jonathan,  1  Sam.  xx.  41 ;  Hezehiah,  Isa.  xxxviii.  3 ; 
Job,  xvi.  16 ;  Ezra,  x.  1 ;  Nehemiah,  i.  4 ;  Peter,  Matt.  xxvi.  75 ; 
Paul,  Phil.  iii.  18  ;  Jeremiah,  xiii.  17,  iccpt. 
There  are  no  tears  in  heaven.  "  Tears  shall  be  wiped  from  all  faces." 
Isa.  XXV.  8. 

"  And  doth  the  Saviour  weep 
Over  His  peojile's  sins, 
Because  we  will  not  let  Him  keep 
The  souls  He  died  to  win  ? 
Ye  hearts  that  love  the  Lord, 
If  at  this  sight  ye  burn, 
See  that  in  thought,  in  deed,  in  word. 
Ye  bate  what  made  Iliui  mouxn."     Kchlc. 


CHAP.  XIX.]  ON    ST.    LUKE.  295 

IStov.  The  view  not  particulaily  intei-Bsting.  Roblnton.  Lauguaga  failed  to  convey 
llie  emotions  of  sublimity  the  sight  of  it  awakcnoil.  Clarke,  Chatcubriand,  Limartini'. 
Nutbing  at  Hume,  Memphis,  Thebes,  Constantinople,  Athens,  can  approach  it,  iu  beaii'v 
or  interest.  On  surmounting  the  ridge  where  the  descent  towards  Jerusalem  begins, 
the  first  view  is  caught  of  the  south-oaatern  comer  of  the  city.  The  road  descends  a 
slight  declivity,  and  the  glimpse  of  the  city  is  again  withdrawn  behind  the  intervening 
ridge  of  Olivet.  A  few  moments,  and  the  path  mounts  again ;  it  climbs  a  rugged  ascent ; 
it  reaches  a  ledge  of  smooth  rock,  and  in  an  instant  the  whole  city  bursts  into  view  : 
at  this  point  the  Lord  stood.  Stanley.  The  Author  prefers  believing  IIo  stood  on  the 
summit  of  the  mount,  as  he  returned  from  Bethany. 

iK\av(Tcv,  He  wept  aloud.  Not  iilent  tears,  as  expressed  by  iSaKpva-ev,  in  .John  xi. 
35.  Prescott.  Achilles,  Patroclus,  Agamemnon,  Aeneas,  Alexander,  Ciesar,  Brutus,  Calo, 
Marccllus,  Scimo,  were  not  ashamed  of  their  tears. 

"Ilumani  generis  dare  nos  natura  fatetar 

"  Quae  laci-ymas  dedit."  Juvenal. 
iSdKpvtTci',  John  xi.  35,  implies  merely  tears.  Christ  never  laughed.  Lentuliis. 
Weak  minds,  more  Stoic  than  Christian,  expunged  the  two  passages  recording  the 
Saviour's  weeping.  Epiphanius.  Our  Lord  weeping,  an  argument  against  the  doctrine  of 
the  eternity  of  future  punishment.  Gerhard,  GauUier,  John  Foster,  OUhausen.  The 
arj^Timont  is  overwhelming  to  the  contrary.  Nothing  short  of  the  most  tremendous 
irremediable  ruin  could  have  so  affected  the  heart  of  the  Son  of  God.  They  forget  that 
vicrcij  has  ever  characterized  the  most  exact  and  just  of  all  human  rulers. 


42.  Saijinrj,  I/thou  hadit  knoxvn,  even  thou,  at  least  in  this  thy  day,  the  things  which 
belong  unto  thy  peace  !  but  noio  they  are  hid  from  thine  eyes. 

Saying.      The  miglaty  passion  seizing  the  Lord's  heart,  permits   no 

parable. 
The  iindertone  of  love,  predominates  over  anger  against  their  sins. 
If.     The  most  emphatic  utterance  of  a  icish,  for  that  which  is  not  likely  to 

be  realised. 
The  bitter  cutting  of  this  la-mentation  is  its  accusation. 
Thou.     Jerusalem,  murderess  of  the  Prophets  and  slayer  of  the  Messiah. 
Thou  Jerusalem,  at  once  the  mother  and  altar  of  the  saints  ! 
Thou  e^peciallij  whom  it  concerns  more  than  the  world  beside. 
Known.     Some  knew,  but  as  a  city,  Jenisalem  rejected  her  King. 
He  regards  their  sin  in  its  mildest  form  of  ignorance. 
Men  study  favorable  moments,  which  lead  to  wealth  and  honor. 
But  how  few  are  anxious  to  know  the  harvest  time  of  salvation.  Jcr. 

Tiii.  20. 
There  is  a  deeper  peril  than  hcbig  a  sinner,  viz.,  not  to  know  it. 
"Wilful  self-condemned  ignorance  marks  this  guilt. 
Hosannas  were  not  the  result  of  knowledge,  but  of  passion. 
"  T)je  ux  kuoweth  his  owner,  birt  Israel  doth  not  know."     Isa.  i.  3. 


296  SUGGESTrVTS    COMMENTARY  [CHAP.  XIX 

''Hearkening  to  My  commandments,  thy  peace  had  been  as  a  river."    Isa. 

xlviii.  18. 
".  My  people  would  not  hearken,  Israel  -woiildnone  of  Me."     Psa.  Ixxxi'.  11. 
Least.     This  time  of  visitation,  of  final  opportunities  and  invitations. 
Thy  day.     The  time  of  the  Lord's  public  ministry  on  earth. 
Twenty  centuries  of  promise,  centred  in  anc  day  of  the  Lord. 
The  day  of  Jerusalem  was  when  the  day  of  salvation  came. 
The  day  of  grace,  contrasted  with  the  coming  day  of  trouble. 
On  this  brief  word,  hangs  an  eternity  of  bliss  or  woe. 
Thy  King  has  come  once  more,  as  Prince  of  Peace.     Psa.  cxviii.  24-26. 
She  was  honored  with  the  visible  presence  of  the  Son  of  God. 
"  Through  the  tender  mercies  of  our  God,  the  day  spring,"  &c.     Liike  i.  78. 
Not  His  coming  crucifixion,  hut  their  folly  caused  His  tears. 
Had  Jerusalem  in  penitence  wept,  Christ  would  have  rejoiced. 
Things.     Their  sins  and  salvation  ;  prophecy  and  judgment. 
1.  The  way.     2.  Terms.     3.  Offers.     4.  Benefits  of  Peace. 
Peace.     It  includes  the  idea  of  heavenly  peace.    Isa.  ix.  6 ;  Psa.  Ixxii.  3-7. 
An  allusion  to  the  name,  "Vision  of  Peace,"  Hebrew,  Jerusalem. 
Israel  ought  to  know,  that  Christ  was  their  i^cade.    Acts  ii.  36. 
Hid.     An  affecting  proof  of  the  boundless  compassion  of  God. 
1.  Great  gi'ace.     2.  Great  blindness.     3.  Great  retribution. 
Through  wilful  and  inexcusable  ignorance  and  obstinacy. 
Mei'cy's  offers,  had  for  ages  been  pressed  on  their  acceptance. 
His  last  open  oiier  to  reclaim  the  in-eclaimable  city,  is  by  the   Son  of 

of  God. 
All  are  pitied,  biit  believers  alone  are  saved. 
Their  wilful  ignorance  was  fast  becoming  judicial  blindness. 
"  0  that  they  were  wise,  that  they  imderstood  this  !  "  Dent,  xxxii.  28-23 
"Light  shineth  in  darkness,  but  the  darkness,"  &c.  John  i.  5. 
The  notion  of  the  day  of   grace   and   day   of  hfe  running   parallel,   a 

dangerous  delusion. 
"  My  Spirit  shall  not  always  strive  with  man."     Gen.  vi.  3. 
"  God  limiteth  a  certain  day,  saying,  To  day  if,  &c."     Heb.  iv.  7. 
"  Their  feet  shall  slide  in  duo  time."     Deut.  xxxii.  35. 
■'  The  iniquity  of  tlie  Amorites  is  not  yet  full."     Gen.  xv.  16. 
"  They  shall  call  upon  Me,  hut  I  will  not  answer."     Prov.  i.  28. 
Turned   like   Ejihraim  to   idols,   God's  Spirit  says  "Let  him   alone." 

IIos.  iv.  17. 
The  sun,  rain,  and  dew  fall  on  the  girdled  tree,  but  it  withers  still. 
I'ridc  and  worldliuess  blinded  their  minds,  the  vail  of  unbelief  was  on 

their  hearts.     2  Cor.  iii.  14 


CHAP.  XrS.]  ON    ST.    LUKE.  297 

A  creature's  sins  causing  gi-ief  in  Heaven's  King,  sin  indeed  1 

**  As  I  live,  I  Lave  no  pleasure  in  the  death  of  the  wicked."      Ezck. 

xxxiii.  11. 
In  their  unbelief,  God  "  gave  them  a  spirit  of  slumber."    'Eom.  xi.  8. 


El,  which  hag  been  rendered  if,  after  the  earlier  German  translators,  is  here 
distinctly  expressive  of  a  wish,  "would  that,"  and  equivalent  to  the  Latin  utinam. 
Prcscott,  Major.  Then  thou  wouldest  not  sleep  so  securely.  liosennuller.  on  gives  an 
answer  to  those  who  saw  Him  weep.  Stier,  ra.  Trpbs  eipjjnjc,  which  make  for  thy  peace. 
Luthardt,  Brown.  Cond*ieive  to  blessing,  glancing  at  the  name  of  the  city  originally, 
Salem,  Heb.  vii.  2.  W.  &  W.  Allusion  to  the  name  of  the  city,  "Vision  of  Peace." 
Wetstcin.  koX  <rv,  and  thou,  the  metropolis  of  the  land.  Kuinoel.  So  many  days  of 
mercy,  but  none  so  peculiar  as  this.  OWiausen. 

et  eyvws — o<^0aA/iu)f  crov.  A  remarkable  saying:  Thou  art  called  Jerusalem;  thy 
name  means,  "they  sJtaH  S(^<;  peace."  And  so  God  intended  it  should  be,  for  He  sent 
thee  the  Prince  of  Peace,  to  preach  peace.  But  thou  hast  closed  thine  cars  and  eyes ; 
thou  hast  not  linown,  i.e.  considered,  the  things  that  belong  to  thy  peaj:v  ;  and  now  they 
are  hid  from  thine  eyes.  Wordsworth,  uov,  omitted  by  many  ancient  authorities.  4.lhrd- 
(cai.  yf ,  and  ctov,  omitted.  Cod.  Sinai. 


4.S.  For  the  dajis  shall  come  upon  thee,  that  thine  enemies  shall  cast  a  trench  about 
thee,  and  compass  thee  round,  and  keep  thee  in  oti  every  side, 

Days.     On  that  very  spot  the  Eoman  siege  afterward  took  place. 
Those  who  bow  not  to  His  sceptre  shall  fall  beneath  His  rod.     Psa.  ii.  9. 
Days  of  wrath  were  present  to  the  eyes  of  the  Saviour. 
The  exact  time  intentionally  concealed,  though  exactly  fixed. 
Enemies,  The  Roma?is  at  the  siege  of  Jerusalem,  witnesses  for  the  trutli. 
He  plainly  designates  the  Eomans,  whose  Ciesar  they  wickedly  preferred 

to  their  own  king.     John  xix.  15. 
He  does  not  design  to  summon  the  Jews  to  a  conflict  with  that  power. 
Trench.      Gr.  a  lyalisadcd  rampart,  both  a  prophecy  and  description. 

Isa.  xxix.  1. 
Titus  built  two  walls  and  prevented  any  leaving  the  city. 
Natural  mountains  and  position  render  Jerusalem  an  inland  Gibraltar. 
The  siege  began  Nov.  6,  a.d.  70,  under  Titus  Vespasian. 
With  30,000  soldiers,  or  four  legions,  bearing  eagles  as  banners.     Luke 

xvii.  37. 
His  engines  upon  the  Mount  of  Olives  hurled  stones  upon  the  city. 
City    surrounded   with  3  walls    and   3  impregnable  towers,  Hippicus, 

PhnsiB!u3,  and  Mariamne. 


298  SUGGESTIVE    COMMENTARY  [CHAP.  XIX. 

On  the  seventeenth  of  Pancmus,  the  daily  sacrifice  failed  for  want  of 

priests. 
It  was  ou  the  same  day  Nebuchadnezzar  fired  ihc  firat  temple. 
The  two  outer  walls  had  now  been  taken  by  storm. 
Tae  original  wall  of  Solomon  still  guarded  the  temple. 
When  the  last  wall  was  forced,  the  leaders  took  flight. 
Oa  July  15,  a.d.  73,  the  temple  was  set  on  fire  by  a  Eoman  soldier. 
Titus  forbade  it  strictly,  bat  Christ  had  foretold  it. 
"  Not  one  stone  shall  be  left  upon  another."     Matt.  xxiv.  2. 
Jerusalem  was  taken,  a  large  portion  had  been  burnt  by  the  Jews. 
In  distress  they  ate  sJiocs,  belts,  shields,  hay,  huiiiaji  flesh.' 
The  aged  and  infirm  unfit  for  slaves  were  put  to  death. 
C  aildren  imder  17  were  sold  as  slaves  at  ninepence  a  head. 
Sjme  sent  to  mines  of  Egypt,  others  to  be  gladiators. 
"  Butchered  to  make  a  Eoman  holiday." 
Some  to  grace  the  triumph  of  the  Eoman  conqueror. 
J(tws  believed  it  the  residence  of  God,  and  therefore  could  not  he  taken. 
Eleep  thee.     Gr.  press  hard  upon.      Titus'  wall,  five  miles  long,  with 

castles  one  mile  apart. 
A  a  entire  enclosure,  anguish  added  to  anguish,  without  hope  or  salvation. 


XapoKa,  not  used  in  any  other  place.  A  rampart  always  requiring  a  trench,  to 
sTjpply  the  earth  or  stone.  To  build  thia,  a  certain  divine  fury  came  upon  the  soldiers, 
so  that  legion  strove  with  lotion.  The  valleys  were  so  full  of  the  dead  when  Jerusalem 
D  irrendered,  that  Titus  cast  his  hands  towards  heaven — called  the  gods  to  witness,  that 

"  THE  WOUK  WAS  NOT  HIS  1  "  JoSCphuS. 

Xapa-Ko- — nepLKVKKu)cTov<Ti. — eSa.if>i.ov(7i.,  These  were  remarkable  circumstances  :  and 
the  prophecy  in  these  respects  was  signally  fulfilled  by  the  Roman  general  Titus,  and 
his  army,  against  his  own  intention  and  desire.  .Ho  wished  to  be  spared  the  labor  and 
delay  of  making  the  x«piKes  and  wepi.KVKKio(Tii,  (see  Joseph.  B.  J.  vi.  7.  13).  He  wished 
to  spare  the  city  and  temple  ;  and  it  was  with  great  reluctance  that  ho  destroyed  the 
city  ;  and  the  temple  was  burnt  in  contravention  of  his  cxijross  command.  M'orilsioorth, 
Accumulated  terms  paint  the  terrors  of  the  siege.  Kui7ioel. 


44.  And  shall  lay  the<!  even  with  the  ground,  and  i)nj  children  within  thee  ;  and  tliey 
'if. all  not  leave  in  tlice  one  stone  upon  another ;  beccuise  thou  knewest  not  the  time  of  thy 
visitation. 


Lay  thee,     Gr.  diisli  thee  level  icilli  the  (jround. 


CIUP.  XIX.]  ON    ST.    LUKE.  299 

The  temple,  chosen  dwelling  place  of  JeLovali,  house  of  sacrifice  and 
prayer. 

It  had  been  consecrated  by  the  divine  manifestations  and  presence. 

City  of  theii-  solemnities,  whither  the  tribes  went  up  three  times  a  year. 

Age  after  age  as  they  entered  her  gates  they  cried,  "  Peace  bo  within  thy 
walls,  and  prosperity  within  thy  palaces."     Psa.  cxxii.  G. 

Nation's  hopes  political  and  religious,  centred  in  the  Temple. 

Whib  it  stood,  they  felt  safe  from  the  wrath  of  God  and  vengeance  of 
Eome. 

Slultitudes  refused  to  survive  it,  and  fell  by  their  own  hands  ! 

"  Because  of  unbelief  they  were  broken  off,  and  thou  (the  Gentile)  standest 
by  faith."     Eom.  xi.  20. 

""Woo  to  Aiiel,  to  Ariel,  the  city  where  David  dwelt."     Isa.  xxix.  1. 

Ground.     A  city  with  walls  levelled,  open  to  every  enemy. 

A  soul  without  God,  open  to  malignant  fiends. 

Children.     Jews  were  present  from  all  parts  of  Juda3a  at  the  Passov^T. 

About  two  millions  were  then  in  the  metropolis.  Josephus. 

Stone.  Less  than  forty  years  after  it  was  fully  accomplished,  a. d.  Sep.  8,  70. 

Solomon's  wall  around  the  base   of  Mount  Moriah,  still   seen  at  tho 
"place  of  wailing. '^ 

But  the  Temple  proper,  has  been  perfectly  destroyed. 

By  Titus'  order  its  ruins  were  ploughed,  to  complete  tho  desolation. 

Terentiiis  Rufits,  a  heathen  Eoman,  fulfilled  Jer.  xxvi.  18. 

The  Jews  had  fumed  the  Temple  of  God  into  a  "  den  of  thieves." 

Matthew,  Mark,  and  Luke  died  before  these  predictions  were  fulfilled. 

John  siurvived  them,  hut  does  not  allude  to  them. 

A.D.  135,  Jews  again  rebelling,  Hadrian  completed  the  utter  ruin  of  the  city. 

A  soul  in  ruins,  a  nobler  Temple  in  desolation. 

Its  carved  work  broken  down,  its  incense  ceased,  its  fire  gone  oiit. 

Altar  overthrown,  foundations  scattered,  habitation  of  i;nclean  birds. 

Still  a  subject  of  controversy  between  fallen  and  holy  angels. 

Because.       Some    Jews    believed    they  were    destroyed   for  sabbath 

desecration. 
Others  for  neglecting- their  phylacteries,  or  neglect  of  children. 
Or  for  licentiousness,  or  insolence  to  rulers,  or  refusing  instruction. 
Knewest  not.     This  is  the  true  cause,  neither  did  they  wish  to  know. 
"When  they  would  Imow,  they  could  not,  "harvest  was  imst."       Jcr. 

Tiii.  20. 
He  who  refuses  to  light  his  lamp  in  time  must  sit  in  darkness. 
The  flames  and  earthquake  followed  the  preaching  of  Lot. 
Tho  ruin  of  wasting  war  foUqwed  the  miracles  of  Capernaum. 


800  SUGCKSTIA-E    COMMENTARY  [CHAP.  XlX. 

Perilous  times. — 2  Tim.  iii.  1.     Departing  from  tlie  faith. — 1  Tim.  iv.  1. 

Scoffers  at  religion. — 2  Peter  iii.  3. 
It  "was  a  season  of  many  Auti-Chridts.     1  John  ii.  18. 
The  best  of  times,  but  worst  of  generations  lived  in  it. 
"If  thou  wouldest  even  now  receive  Me  as  thy  iing,  all  would  be  forgiven." 
But  He  knew  they  would  not,  aud  speaks  of  future  as  past. 
Wilful  ignorance  left  Jerusalem  without  excuse. 
lyre  and  Sidon  heaxd  not  these  precious  tidings,  and  perished. 
Visitation.    While  grace  appoints,  it  also  Uinlts  the  visits  of  mercy, 
"^"hen  Noah  entered  the  ark,  the  time  of  mercy  ended. 
When  the  angels  came  to  Lot,  Sodom's  day  of  grace  closed. 
"Who  can  endure  when  He  girds  on  His  sword  ?     Kev.  xix.  11. 
No  people  ever  witnessed  such  mighty  miracles,  or  heard  so  divine  a 

gospel.     No  people  were  ever  so  fearfully  punished  for  imbelief. 
Points  to  a  deeper,  and  more  awful  doom,  the  ruin  of  the  impenitent 

in  ExEENAL  Death. 


€So<Jiiov<ri. — 1.  lievel  vrith,  and,  2.  Dash  to  the  grotmd,  Psa.  cxxxvii.  9.  Wetstein. 
Shall  level  thy  buildings  to  the  foundation,  and  dash  thy  children  to  the  ground.  Alford. 
hCOov  k-rri  KCBio.  I'he  summit  of  Mount  Moriah  was  taken  down  by  Solomon,  to  enlarge 
the  area.  The  wall  erected  at  the  base,  to  receive  this  debris,  still  remains,  although  it 
was  concealed  for  many  centuries.  As  to  the  temple  pi'oper,  every  vestige  was  brought 
down,  and  the  mosque  of  Omar  stands  on  the  very  spot. 

€-to-ico77Tjs,  E.  T.  "visitation;  "  good  sense,  but  not  the  idea  in  the  Greek. 
This  word  brings  at  once  before  us  the  coming  seeking  fruit,  chiip.  xiii.  7,  and  the 
returning  of  the  Lord  of  the  vineyard,  chap.  xx.  16.  Alford,  Kind  concern.  Wakefield, 
Visitation  of  mercy.  Thcophijlaet.  Visitation,  may  be  of  vengeance  or  mercy;  here  it  is 
the  latter.  Stier  avO'  Siv,  iat  avTi.  loviuv  ori.^In  resjuital  for  this,  that.  Webster's- 
Siintax. 


i'>.  And  he  went  into  the  temple,  and  began  to  cast  out  tlicm  that  sold  therein,  and 
them  that  bought : 

Went  into.  "  The  Lord  will  suddenly  come  to  His  temple."  Mai.  iii.  1. 
Jesus  ruled  personally  only  07ie  day  in  the  court  of  the  temple,  but  it 

had  eternal  significance. 
It  re  establisshcd  for  ever  its  spiritual  destination. 
it  confounded  in  tlic  temple  itself  all  its  false  ministers. 
"  Glory  of  the  latter  house  greater  than  the  first."     Hag.  ii.  9. 
Temple.     Luke  i.  9.     Description  and  history.  Sec  notes. 


CHAP.  XIX.]  ON    ST.    LUKE.  801 

Many  visiting  tlic  Capital  hasten  to  amiTsemcnts  instead  of  the  Louse  of 

God. 
1.  Tlio  outer  coui"t  of  the  Gentiles.     2.  Court  of  the  Jews  into  which 

the  proselytes  entered.     3.  Court  of  the  priests  and  the  altar  of  burnt 

offerings.     Beyond  these  three  stood  the  Holy  of  Holies. 
Deep  insult  to  Jehovah  and  Gentiles  to  establish  a  cattle  market  in  outer 

court. 
Avarice  of  dealers  applied  for  it.     Avarice  of  priests  let  it. 
Some  make  gain  of  godliness,  others  cloak  of  covetousness.  1  Tim.  vi.  5. 
Pharisees  interested  in  these  corruptions,  opposed  the  Saviour.  Luke  xx.  1, 
Teniiile,  mysterious  centre  of  Israel's  hopes  and  ^irivileges. 
1.  The  period  of  the  patriarchal  altar.     2.  Tabernacle  moving  and  resting. 

3.  The  temple  of  Solomon.     4.  The  temple  of   Zerubbabel.     5".   TLo 

temple  of  Herod. 
Attempt  of  Julian  to  rebuild  it,  and  signal  diseomfitui'e,  proves  its  final 

doom. 
Jewish  temple  at  Lcntopolis  in  Egj"[3t,  a  transitory  imitation. 
Cast  out.     The  same  zeal  for  God's  house  becomes  the  ministry. 
This  enthusiasm  is  a  true  gospel  call  to  the  ministry. 
This  was  the  second  purging  of  the  temple.     John  ii.  13. 
"Alienee  comes  this  indignation  in  the  King  of  Peace  ? 
He  judged  an  adulteress  ■without  punishing  her.     John  viii.  11. 
He  rebuked  His  disciples,  for  wanting  to  destroy  the  Samaritans. 
What  now  arms  His  gracious  hand  with  the  rod  of  wrath  ? 
The  profaners  had  the  audacity  to  dishonor  His  Father's  House. 
Though  doomed  to  desolation  it  must  still  be  kept  pure. 
Its  purity  was  more  its  gloiy  than  its  wealth. 
If  gentleness  will  not,  then  stripes  must  drive  oiit  the  wicked, 
"  Know  ye  not  that  ye  are  the  temple  of  God  ?  "  &e.     1  Cor.  iii.  16. 
The  Divine  Son  in  the  desecrated  house  of  His  Father — 
1.  Earnest  in  His  anger.     2.  Dignified  in  His  words.     3.  Gracious  in  Ilia 

blessing.     4.  Purifying  in  His  deed. 
Jesus  still  purifying  the  temple,  1.  Of  the  heart.     2.  Of  the  family.     3. 

Of  the  church.     4.  Of  creation. 
The  Church,  under  God,  owes  much  to  reformers  asHezekiah,  Josiah, 

Wickliffe,  Jerome,  Huss,  Luther,  Calvin,  Knox,   Eidley,  Latimor, 

Tyndale,  "Whitfield,  Oberlin,  and  a  host  of  others. 


lepbi/. — Luke  ii.  27;  iv.  9.    Pigure  of  tlie  universe.  Philo,  Josephvs ;    symbol  of  the 
dwelling  ol  God.  Bcffman;   a  figure  of  tlio  human  form  and  nature.  Luthtr;   of  liCR.en. 


302  SUGGESTIVE   COJIMENTAP.Y  [CHAP.  XIX. 

Bahr ;  symbol  of  the  diving  kingdom,  under  tho  old  covenant.  Tholuclc,  Hengstenberg  ; 
figure  of  the  body  of  Clirist  and  Church.  Langc. 

TTiuA.oOi'Ta!. — Persons  who  sold  animals  for  sacrifice.  Cyril.  Mark  omits  thia  act. 
He  first  purged  the  temple  at  the  entrance  of  His  ministry,  John  ii.  13.  c/c^aA.Aeii'. 
Cleansing;  identical  with  John  ii.  13.  Luckc,  Nennder,  De  Wctte.  A  repetition  of  the 
other.  Augustine,  Calvin,  Thnluek,  Olshausen,  Slier,  Oosterzce,  Ellicott,  Lange.  A. 
specific  and  glorious  miracle.  Origen,  Jerome,  Lampe.  Breaking  up  old  forms  and 
establishing  new.  Herder,  Lueke.  Another  instance  of  Luke's  practice  in  dispatching  a 
subject;  preferring  internal  connexion  to  exact  order  of  time.  He  describes  the 
cleansing  of  the  temple  immediately  after  the  narrative  of  the  triumphal  entry;  but  it 
■lid  not  take  place  till  the  day  after.     See  Mark  xi.  12.  Wordsworth. 

iv  avTu)  Kal  6.yop6.^ovTa.<;,  cancelled.  Tischcndorf,  Alford;  omitted.  Cod.  Sinai. 


46.  Saying  tinto  them,  It  is  written.  My  house  is  the  house  of  prayer  :  but  ye  have  made 
it  1  den  of  thieves. 

Written.     Luke  i.  G3.     Ancient  materials  and  metbods.  .See  Notes. 
My  liouse,  &c.     By  these  words  Christ  chums  to  be  very  God,  since  a 

temple  can  belong  to  none  but  God. 
The  temjile.     Luke  i.  9 ;    ii.  27.      1.  Inestimable  privileges.     2.  Holy 

obligations.     3.  High  expectations  of  there  sharing  the  privileges  of 

God's  house. 
♦'  Ye  shall  reverence  my  sanctuary  :   I  am  the  Lord."     Lev.  xix.  30. 
BCouse.     Form  and  materials.     Luke  i.  40.  See  Notes. 
Eouse   of  prayer.     Our  Lord  drove  out  sheep  and  oxen  from  tho 

temple. 
He  abolished  all  the  train  of  sacrifices,  and  appointed  praj/er. 
The  two  passages  are  joined. — Isa.  Ivi.  7  ;  Jer.  vii.  11. 
All  hohj  worship,  is  in  a  temple,  which  the  Lord  will  glorify. 
Christ  finds  His  temple,  where  men  worship  in  spirit.     Johuiv.  24. 
Thieves.     Seeking  their  own  honor,  and  not  Christ's  in  God's  house. 
Leaving  tho  heart  out  of  the  service,  is  to  rob  God  in  Hijs  house. 
"Is  this  house  called  by  My  name,  a  den  of  robbers  ?"     Jer.  vii.  11. 
Those  robbing  God  in  His  temple,  will  defraud  their  fellow-creatures. 

Mai.  iii.  8. 
Abuses  may  creep  into  the  church,  however  pure  tho  creed. 
Some  entered  the  sacred  office   "  to  eat  a  piece  of  bread."     1  Sam  ii.  3G. 
"  Shophenls  look  every  one  for  his  gain  from  hi?  quarter."     Isa.  Ivi.  11. 
Demetrius  zealous  for  Diana's  honor,  but  more  for  her  shrines. 
Athenians  fearfully  given   up  to  demon   worship,  robbing  God.      Acts 

xvii.  IG. 
"  Sirs,  yu  know  by  this  craft,  wo  have  our  wealth,"  kindled  Paul's  zeal. 

Acts  xix.  25. 


CHAi>.  XIX.]  ON    ST.    LUKE.  303 

Dnder  shepherds  ought  to  feed  the  flock  of  God,  not  for  filthy  lucre. 

1  Pet.  V.  2. 
Covetousness  "  with  feigned  words,  makes  merchandise."     2  Pet.  ii.  3. 
"  A  zeal    according    to    knowledge  "  is  free  from  bigotry  and  passion. 

Eom.  X.  2. 
The  Laodicean  church  rebuked,  for  being  lukewarm.     Eev.  iii.  IG. 
The  peculiar  people  of  God  are  "  zealous  of  good  works."     Tit.  ii.  14. 
Eegeneration  changes  a  den  of  thieves,  into  a  house  of  prayer. 
"  Know  ye  not  that  ye  are  the  Temple  of  God? "     1  Cor.  iii.  16. 
Jews  thought  it  a  greater  sia  to  sin  in  the  temple  than  in  one's  own 

house. 
A  saint  sinning  against  his  body  is  guilty  of  sacrilege.     1  Cor.  iii.  IG.. 


(cai  lorai  o  o'ko?  ixov  oTkos  7rpo(revx>5s.  Tischendorf,  Alford.  eo-raijfor  eo-rif.  Cod, 
Sinai.  <rmiKai.ov.  Love  of  gain,  an  emotion  of  thieving.  Theophylact.  Animals  and 
money  were  gathered  as  booty  by  robbers,  Fritzsche.  By  these  things  Gentiles  are  dis- 
couraged from  coming  to  the  temple.  liausche/i,  Orirjen  complained  of  churches  sold  to 
2>agtors.  Jerome  hints  that  his  age  had  robbers  in  God's  house,  ^\'hat  ago  has  been 
free  ?  What  branch  of  the  church  dare  cast  the  first  stone  ? 


47.  And  he  taught  daily  in  the  temple.    But  the  chief  priests  and  the  scribes  and    tlia 
chief  of  the  people  sought  to  destroy  him, 

Taug-lit.     Church — a  house  oi  prayer,  and  a  place  of  instruction. 
The  Apostles  gave  themselves  to  prayer  and  the  ministry  of  the  word. 

Acts  vi.  4. 
Jesus,  "  anointed  to  preach  good  tidings  to  the  meek."     Isa.  Ixi.  1. 
He  leaves  Jerusalem  by  night,  but  resorts  daily  to  the  Temple. 
Daily  nearer  His  end,  the  more  interested  in  His  holy  work. 
Ly  and  bye   He  will  reaUze    "  I  have  iinished  the  work  Thou."  &c. 

John  xvii.  4. 
He  walked,  talked  and  taught  as  though  it  were  His  own  house. 
Chief  priests.      Luke  xx.   1.      Scribes.      Luke  v.   21.      Temple. 

Luke  i.  9. 
'Destroy.     The  more  He  displays  His  grace,  the  more  they  were  bent  on 

His  death. 
Those  whom  faithful  rebukes,  will  not  reform,  are  more  deeply  incensed 

and  soon  become  incorrigible. 


Hia  nights  were  employed  in  ijraycr,  amid  the  solitude  of  Olivet  Alexander. 


301  -SUGGESTIVE  COMMENTAEY  [cHAP.  XIX. 

43.  And  could  not  find  wliat  they  might  do  :  for  all  the  people  were  very  attentive 
til  hear  him. 

Gould  not.     How  energetic  is  Satan's  host,  under  their  dark  king  ! 
Tiie  people.     No   sacrifices   too   great    for  the   faithful  in    honoring 

Christ. 
Their  loving  zeal  proved  a  life-guard  against  His  foes. 
Having  purified  the  temple,  He  remains  on  the  field  conqueror. 
Attentive.     Hung  on  His  vrords,  as  bees  to  the  floAver. 
Or  birds  to  the  parent  bird  expecting  their  food. 
It  belongs   to   Christ   to  teach,  to   us  to  listen,  to  God  the  increase. 

GaL  vi.  6;  1  Cor.  iii.  6. 


ffot^cTMo-a'. — Could  not  devise  how  to  effect  it.  Camphcll.  f'^cKpeVaTo.  —  Hung  on 
Him,  hearing.  Facte.  Hung  round  Him,  to  hear  Him.  Slmrpe.  "His  life  is  hung  upon 
(bound  up  in,  E.V.)  the  life  of  the  lad."  Gen.  xhv.  30.  Wetstein.  egficpefiaTO,  ^^ pendebat 
111  ore."  Wordsworth.  The  constant  attendnuce  cf  the  people  prevented  the  approach  cl 
Hii!  enemies.  BengeU 


' 


CHAP.  XX.]  ON  ST.   LTJKIS.  805 


OHAPTEE    XX. 

1.  A'KJi  it  came  to  pass,  that  on  one  of  tliose  days,  as  he  taught  the  people  In  the 
temple,  atid  preached  the  gospel,  the  chief  priests  and  the  scribes  came  uptm  liim  with  tho 
elders, 

Luke  omits  Christ's  going  to  Betbany  and  His  return  again  to  the  city. 
He  omits  also  the  account  of  the  fig  tree,  and  the  Lord's  answer  to  the 

disciples  concerning  the  power  of  faith. 
Not  his  object  to  pursue  the  events  of  each  day  in  order  so  much  as  to 

present  them  in  their  spiritual  connexion. 
Came  to  pass.     The  Lord  now  permitted  the  people  to  pay  Him  roytil 

honors. 
His  ministry  soon  to  end,  He  restrained  them  no  longer. 
The  jealousy  of  the  rulers  was  intensely  excited. 
They  saw  Him  supplanting  theu*  authority  among  the  people. 
He  had  exposed  their  avarice,  fraud,  and  bji^ocrisy. 
He  reproached  them  for  their  indecent  pollution  of  the  temple. 
Those  days.   These  events  took  place,  during  one  or  at  most,  two  days. 
Temple.    Description  and  history.    Luke  i.  9.  see  Notes. 
Preached.     Gr.   evangelized.      He    first    purchased,   then    published 

salvation. 
Christ  risked  His  life  daily  in  prosecuting  His  Divine  work. 
Preachers  despised  by  the  world  are  honored  by  Jehovah. 
Chief  pi'iests.     The  Sanhedrim  with   a  high  priest   at  their  head, 

confronted  the  Lord  with  an  official  inqiiiiy. 
Hostile  in  their  design,  they  would  oppress  Him  at  once  with  authority. 
Scribes.     Their  character  aud  history.     Luke  v.  21.  see  Notes. 
Came  upon  Him.      Marking  the   deliberate  and  solemn  nature  of 

their  approach. 
Envy  regards  neither  sacrcdness  of  the  place  nor  goodness  of  the  work. 
The  priesthood,  scriptures,  and  state,  employed  to  oppress  Christ. 
The  wicked  try  to  rule  or  ruin  those  reproving  them. 
They  expect  Him  to  be  struck  with  awe  and  thus  overpowered. 


iKeiviav,  omittecl.  Tischendorf,  Alford,  Cod.  Sinai.  For  apxi-fpeU,  icpeij,  Tisclteii- 
dor/,  Alford.  en-corrjcrap. — Stood  by  Him.  No  hostile  intent  is  implied.  Tho  word 
denotes  suddenness  of  ai^proach.    '^Elders,"  members  of  the  Sanhedi-im, 


30G  SUGGESTIVE    COMMENTAEY  [cHAP.  XX. 

S.  And  BpaTce  unto  him,  saying.   Tell  us,  hy  what  authority  doesl  thou  these  things  ? 
or  who  is  he  that  gave  thee  this  authority  ? 

Tell  us.     They  persist  asking  after  answer  is  given  a  thousand-fold. 

The  first  direct  public  conflict  between  Him  and  the  authorities. 

All  i^revious  collisions  had  been  with^J^iffltf  i^arties. 

The  Sanhedrim,  the  authorized  guardians  of  the  temple. 

At  this  late  hour  to  ask  for  evidence,  was  sheer  pretence  and  mockery. 

The  Saviour  had  already  asstimed  the  Messianic  office. 

The  people  had  unexpectedly  recognized  its  Divine  natiu-e. 

Where  there  is  honorable,  reasonable  doubt,  God  will  clear  it. 

To  the  disputer  of  this  world,  shutting  his  eyes,  nothing  is  granted. 

Their  demand,  strong  proof  how  they  feared  and  respected  Him. 

Authority.     Dost  Thou  claim  Divine  power  to  do  these  things  ? 

"  What"  refers  to  the  nature  of  the  power  itself.  Divine  or  human  ? 

This  contemptuous  question  implied,  they  believed  He  had  none. 

Zedekiah,  with  insolence,  smote  Micaiah  for  his  zeal.     1  Kings  xxii.  24. 

Pashur  smote  Jeremiah  and  i^ut  him  in  the  stocks.     Jer.  xx.  2. 

Sadducees  grieved  that  Peter  and  John  taught  the  people.     Acts.  iv.  2. 

Pro2:)hets  ran  to  prophecj-,  whom  God  never  sent.     Jer.  xxiii.  21, 

"  Tiie  works  that  I  do  in  My  Father's  name,  bear  witness  of  Me."  John 

X.  25. 
The  question  hj'pocritical,  they  well  knew  His  authority  divine. 
In  these  last  days  of  His  grace  He  compels  them  to  judge  themselves. 
They  should  have  compared  tliei)-  scrijitures  with  His  teaching. 
Believers  treated  as  their  Master,  servant  not  above  his  Lord. 
Liable  to  be  called  meddlesome,  disorderly,  a  brawler  in  Israel.     1  "Kings 

xviii.  17 ;  Acts  xxiv.  5. 
Will  often  find  enemies  where  they  ought  to  meet  friends. 
"  The  world  hated  Me  before  it  hated  you."  "  If  ye  were  of  the  world  tho 

world  would  love  its  own."     John  xv.  18-19. 
Priests  pitifully  or  impudently  repeat  the  old  question. 
They  had  a  right  to  demand  His  warranty  as  a  prophet. 
But  no  right  to  interrupt  Him  in  the  midst  of  His  teachings. 
His  miracles  had  already  vindicated  His  claim. 
Their  seemingly  jusi  act,  a  shameless  avowal  of  unbelief. 
The  rankest  rebellion,  in  the  disguise  of  strict  loyalty. 
Priest's  office  under  Eoman  rule  the  foot-ball  of  political  parties,  and 

even  of  mobs. 
These  things.     Healing  tho  sick,  lame,  blind,  dumb,  possessed,  His 

miracles  generally. 


OnAP.   XX.]  OK  ST,    LUKE.  307 

But  especially  the  daring   act   recordcJ  at  the  close  of  chap,   xix,   the 

cleansing  of  the  temple. 
Who  gave  thee?     Jesus  outraged  by  servants,  anil  treated  as  a  usurper. 
The  Lord  in  His  own  house,  called  to  defend  His  rights. 
Christ  dc'-raded  these  unlaithful  stewards  from  office. 


ciTc-  rjixtv.  Captions  inquiries,  in  the  very  spirit  of  Eabbinical  dialectics.  Sirnvsa. 
tfoucria.  Tlie  two  qucstiDiis  identical.  De  Wette.  One,  the  origin  of  His  mission; 
other,  the  medium  <if  ordination.  Oontereee.  raina. — Things  he  taught.  Groiim; 
Bengel.  Cleansing  of  the  Temple.  Meyer.  Ilis  whole  work.  De  Wette.  Manifesta- 
tion of  superiority.  Oostersee.    cin-e  ij/ntj',  omitted  Cod.  Sinai. 


8,  And  he  ansioered  and  said  unto  them,  I  will  also  asic  you  one  thing;  and 
ansicer  me. 

He  answered.  Unfriendly  critics  make  this  an  evasion  of  a  captious 
question. 

He  evades  no  question,  nor  despises  the  Sanhedrim's  power;  it  was  an 
answer  direct,  conclusive,  referring  to  testimony. 

I  will  also  ask.     This  counter  question  shows  His  heavenly  supremacy, 

He:ir  another  parable,  and  they  inust  stand  still. 

Held  fast  by  divine  force,  they  can  neither  leave,  nor  interrupt,  imtil  com- 
pletely convicted,  condemned,  and  dismissed. 

Those  disturbing  the  Church,  must  give  a  reason  for  their  conduct. 

Those  whom  Christ  catechizes,  will  always  be  silenced. 

One  thing.     The  importance  of  John's  ministry  is  not  appreciated. 

The  brightness  of  the  Lord  overshadows  His  forerunners. 

Except  Christ's,  John's  ministry  is  the  only  one  foretold  in  the  Old 
Testament. 

It  aroused  the  expectation  of  all  Israel. 

They  were  not  taken  by  surprise,  when  Jesus  preached. 

Answer  me.     This  enforcing  the  reply,  put  them  on  double  guard. 

"  Ye  hypocrites  !  ye  are  not  in  earnest  with  your  questioning," 

"  Ye  asked  this  question  three  years  ago," 

•'  If  you  can,  or  if  you  dare  " — A  peremptory  challenge. 


Iro,  omitted.  Tischendorf,  Alford,  Cod.  Sinai. 


808  SUGGESTIVE    COililENTAEY  [cHAP.  XX. 

4.  The  baptism  of  John,  icas  it  from  heaven,  or  of  men  9 

Baptism  of  Jolin.    Our  Lord  never  separated  His  ministry  from  John's. 

This  question  was  strictly  pertinent  to  the  one  put  to  Him. 

Our  Lord  never  evaded  a  disagreeable  query  by  counter  enquiry. 

His  q^iestion,  "svas  really  an  ansicer  to  their  question. 

Christ's  mission  and  ministry,  the  central  point  and  seal  of  the  office 

and  teaching  of  John's  ministry  and  baptism. 
This  refers  to  His  ministry,  as  the  cross  is  put  for  the  Gospel. 
Prom  heaven.     Was  he  a  true   prophet,   under   di^dne   authority  ? 

Dan.  iv.  9. 
He  opens  up  a  way  for  enemies  to  acknowledge  His  Messiahship. 
Or  of  men.     Did  He  come  as  an  enthusiast,  with  confederates  of  the 

came  spirit  ? 
The  silent  secret  hero  hinted  at,  is,  the  Sanhedrim  had  a  suspicion 

of  John  perhaps,  as  Jesus,  as  the  Messiah. 
Our  Saviour  does  not  hint  at  its  being  from  Satan. 
"  If  this  counsel  be  of  men,  it  will  come  to  nought."     Acts  v.  38. 


His  question    concerning    John  is  not  from  ■whenco  waa  he  Bpmng,  but  whence 
i'oceived  he  hia  law  of  baptism.  Eusebiua. 


5.  And  they  reasoned  with  themselves,  saying.  If  we  shall  say.  From  heaven;  he  will 
say,  Wliy  then  believed  ye  him  not  ? 

They  reasoned.     They  stepped  aside  a  moment,  to  agree  as  to  an 

answer. 
They  did  not  discuss  the  subject  proposed  by  the  Lord,  but  the  means  of 

withdi-awiug  from  a  dilemma. 
The  mind  is  degraded  by  evading,  not  eliciting  truth. 
They  deliberately  resisted  conviction  forced  upon  them. 
They  consulted  only  their  own  credit  and  safety  in  the  falsehood. 
Herod  restrained  from  the  murder  of  John,  a  mere  providence. 
Boman  officers   also  feared  the  people  when  arresting  the   apostles. 

Acts  v.  26. 
"  The  wrath  of  man  shall  praise  Thee,  the  remainder  shalt  Thou  restrain." 

Psa.  Ixxvi.  10. 
The  right  way,  open  and  strait;  oM policy  is  crooked  and  dangerous. 


CHAP.  XX.]  ON    ST.    LUKE.  309 

The  three  Evangelists  strikingly  represent  the  heart-thoughts  of  thoso 

men. 
In  vain  they  attempted  to  hide  their  crafty  malice  from  God. 
Shall  say.     These  hj^iocrites  only  think  of  what  they  shall  say. 
Not  of  what  is  right  and  true  in  conscience  before  God. 
Why  then  ?     Their  conscience  ahcady  pronoimccs  their  own  sentenco. 
A  minister  suppressing  a  self-condemning  truth,  most  miserable. 
A  veiy  insufficient  reason  for  refusing  to  acknowledge  Him. 
But  they  only  care  for  being  thus  reproached. 
Christ  had  uttered  more  grievous  charges  against  them. 
Believed.     May  specifically  refer  to  John's  testimony  for  Chiist. 
If  they  admitted  it  they  must  acknowledge  His  Messiahship. 


crui/eXoyio-ai'TO. — Still  more  accurately  reckoned,  calculated,  tlio  effect  of  tlieir  reply, 
Alexander,    ovv,  omitted.  Tischendorf,  Alford,  Cod.  Sinai, 


6.  But  and  iftve  say,  Of  men;  all  the  people  will  stone  us  :  for  they  be  persuaded  that 
John  was  a  prophet. 

And,  not  in  the  original. 

Of  men.     They  dare  not  come  in  collision  with  the  unanimous  opinion  of 

the  people. 
Their  timidity  was,  through  fear,  not  of  God,  but  of  men. 
Not  a  single  word  about  duty  to  God. 

Will  stone.     Their  example  had  trained  the  nation  to  acts  of  violence. 
They  feared  the  people's  wrath,  hut  not  the  grinding  of  the  Eock  of  Israel. 

Matt.  xxi.  44. 
*'  The  fear  of  man  bringeth  a  snare."     Prov.  xxix.  25. 
Saul  transgressed  against  the  Lord,  fearing  the  people.     1  Sam.  xv.  24. 
When  they  could  not  legally  convict,  they  incited  the  people  to  stone. 
It  was  called  the  judgment  of  zeal.     John  x.  31 ;  Acts  xiv.  19. 
He  who  stifles  the  truth,  has  already  betrayed  it. 
He  is  tried  and  condemned  at  the  irresistible  tribunal  of  God. 
Be  persuaded.    Impenitent  as  priests,  yet  they  obstinately  held  John 

to  be  a  prophet. 
This  belief  was  imdiminished  by  our  Saviour's  appearance. 
It  shows  that  the  two  were  not  considered  rivals. 
Co-workers,  but  unequal  in  rank,  origin,  and  authority. 
Prophet.    Luke  i.  70.    Their  office  and  duties.    See  Notea. 
37 


310  SUGGESTrV'E     COMaiENTAUY  [CHAP.  XX. 

o  \abs. — Common  people,    rbv  o^Aoi'. — Matt.  xxi.  26,  is  scornful.    The  mob,  as  John 
vii.  49. 


7.  And  then  answered,  that  they  could  not  tell  lohence  it  was. 

They  answered.     Wicked  regard  not  a  lie,  serving  their  piu'pose. 

Could  not  tell.     Gr.  they  did  not  know. 

He  compelled  them  to  pronounce  their  own  sentence,  as  incompetent  to 

Jill  Moses'  scat. 
If  they  cannot  answer  one  here,  can  they  a  thousand  ?  Job  ix.  3. 
Caught  in  a  hard  alternative ;  extricated  by  an  act  of  desperation. 
They  were  thus  convicted  by  all  of  gross  hijpocris'j. 
Elements  of  their  future  vengeance  were  slowly  gathering. 
Before  the  Lord,  all  the  world  must  keep  silence.     Hab.  ii.  20. 
These  "  great  kuowjrs,"  who  have  always  their    "we  know,"    at  hand, 

for  once,    after  their  arrogant  question,   say  with   shame,   in   the 

presence  of  the  people,  "  We  know  not.'' 
Many  a   so   called     "  honest   doubter,"     aga-inst   his    own    conviction, 

resembles  them,  i.e.  they  know  it  well,  but  "  ivill  not  say  it." 
Thousands  will  say  anything,  rather  than  "  ice  are  ivrony." 
Gehazi,  Ananias,  and  Sapphira,  have  more  imitators  than  Peter  or  Paul. 
The  unrenewed  often  feel  more  than  they  confess. 
Knowing  the  Gospel  true,  they  want  couraye  to  confess  it. 
They  know  Christianity  is  right,  but  too  proud  to  say  it. 
They  pretend  to  judge  Christ's  mission,  and  cannot  tell  even  that  of 

John. 
Those  who  imprison  the  truth  stifle  conviction. 
This  declaration  made  them  cease  to  he  a  SanJiedrim. 
After  this  fhey  were  to  Jesus  only  as  usurpers. 
The  people  could  have  answered  without  hesitation. 
Eulers'  refusal  showed  a  want  of  courage  and  honestxj. 
Jesus  and  John  were  not  their  kind  of  prophets. 


lit)  (ISevai. — Luko;  see,  perceive,  know.    ol5a/ier.— JIatt. ;  we  do  not  Icnoio.  Campbell 


8.  And  Jeaua  mid  unto  them,  Neither  tell  1 3011,  by  what  authority  I  do  these  things. 

Neither.     Christ  in  the  tomplo,  tho  avenger  of  the  Baptist's  blood. 


CHAP.  XX.]  ON    ST.    LUKE.  311 

Our  Lord  never  refused  to  answer  an  honest  inquirer. 

He  unveils  Himself  to  the  simple,  liidcs  light  from  the  crafty. 

Those  who  bury  their  knowledge,  will  be  denied  further  privilege. 

TeU  I  you.     A  direct  answer  would  not  convince  or  gain  them. 

lleckless  in  impiety,  men  deserve  to  perish  in  darkness. 

With  eyes  and  ears  closed,  the  scriptures  are  a  sealed  book.     Isa.  vi.  x. 

"  The  Lord  hath  poured  upon  you  the  spirit  of  deep  sleep."     Isa.  xxix.  x. 

Let  us  meet  question  for  question  as  Christ  met  cavils. 

"Answer  a  fool  according  to  his  folly."     Prov.  xxvi.  5. 

We  should  know  how  to  answer  every  man. 

'*  In  meekness  and  fear"  give  the  ground  of  oiur  hope.  1  Pet.  'iii.  15. 

Boasting  freethinkers  often  slaves  to  their  own  sophistries. 

Tl^is  was  not  an  answer  to  their  "  We  cannot  telL" 

But  to  their  imeard  thoughts  "We  do  not  ivish  to  tell." 

This  was  no  evasion  of  a  lawful  and  reasonable  question. 

It  was  a  virtual  though  not  forvial  answer  in  disguise. 

A  call  for  more,  testimony,  Avhen  enough  has   already  been  given,  is  a 

virtual  rejection  of  that  previously  introduced. 
Those  making  it,  are  dealt  with  as  guilty  of  tempting  God.    Ex.xvii.  2-7; 

Dent.  vi.  16. ;  Isa.  vii.  12. 
A  stronger  name  is  given  by  1  John  v.  10.- — -They  make  God  a  liar,  i.e., 

a  false  witness. 
He  ctocs  not  deal  merely  w^ith  a  momentous  but  a  malignant  question. 
By  what  atithority.     His  miracles  told  them  very  plainly. 
He  teari  off  the  mask  of  hypocritical  anxiety  about  truth. 
He  saves  the  name  of  God  from  profanation. 

He  demands  whether  they  believe  the  testiraonj  previotishj  given V 
Those-Avho  contemn  His  miracles  would  not  respect  His  word. 
The  silence  of  truth  is  one  of  the  most  terrible  punishments. 
These  things.     His  miracles,  parables,  teachings,  claims. 
Both  parties  now  were  silent. 
The  bystanders  could  not  deubt  who  was  conqueror. 


oi&i  lyu>.  It  implied,  you  dare  not  deny  Jolin's  testimony  concerning  My  MessiaJi- 
Bliip.  Therefore,  &c.  Alexander.  The  charge  that  our  Lord  answered  a  question  by 
referring  to  a  different  point  is  unfounded.  There  are  two  reasons  especially  why  wo 
Aould  conceal  the  truth  from  those  that  ask ;  when  the  questioner  is  incapable  of 
imdarstanding  what  he  asts,  or  when,  from  hatred  or  contempt,  he  is  unworthy  to  hav 
his  question  answered.  Bede, 


312  SUGGESTIYE    COSIMENTAKY  [CHAP.  XX. 

9.  Tlien  began  he  to  speak  to  the  people  this  parable;  A  certain  man  planted  a  vine- 
yard, and  let  it  forth  to  husbandmen,  and  went  into  afar  country  for  a  long  time. 

Began.     Eesninecl  the  series  interrupted.     Matt.  xxi.  28-33,  &c. 
Speak.     He  turns  from  the  Pharisees  to  the  docile  multitude. 
Eepelling  the  attack,  He  no-w  jnirsues  the  retreating  foe. 
He  -will  unmask  their  hypocrisy  and  show  their  guilt. 
People.     Directed  to  the  crowd,  hut  meant  for  tlie  Pharisees. 
Hear,  ye  self-willed  questioners,  I  have  somewhat  to  say  unto  you. 
Parable.      Luke  v.  36  ;  iv.  23.     An  echo  of  the  song   touching  tlio 

vineyard.     Isa.  v.  1-7. 
The  cro-wning  act  of  mercy  and  judgment  in  Jewish  histoiy. 
Another  parable.     Matt.    As  if  He  had  said,  I  have  another  word  of 

warning. 
Those  uttered  during  our  Lord's  last  visit  to  Jerusalem,  arc  significant, 

solemn,  and  appropriate  to  the  crisis. 
Their  privileges  and  warnings  surpassed  those  of  any  other  people. 
Gentiles  were  also  noted  for  hardness,  unhelief,  and  superstition. 
This  parable,  a  remarkable  combination  of  figure,  history,  and  prophecy. 
Parables  of  the  sower,  mustard-seed  and  husbandman,  in  the  synoptical 

gospels. 
Here  He  more  definitely  specifics  the  nature  of  their  guilt. 
Certain.     Gr.  a  man.     There  is  no  qiiahfying  epithet  in  the  original. 
Planted.     "Every plant  which  My  heavenly  Father  hath  not  planted." 
Believers,  trees  of  righteousness,  the  planting  of  the  Lord. 
The  church  surrounded  by  a  wall  of  fire,  is  here  typified. 
Hedged.     Matt.  xxi.  33.     Winepress.    Matt.  xxi.  33.     Typifying  the 
Jewish  sacrifices. 

Tower.     Matt.  xxi.  33.     Typifying  the  temple  of  Jerusalem. 

"  For  upon  all  the  glory  shall  there  be  a  defence."     Isa.  iv.  5. 

God's  priests  are  watchmen.     Acts.  xx.  17  ;  xxviii.  31. 

"  At  Salem  was  His  tabernacle.  His  dwelling  place  in  Zion."  Psa.  Ixxvi.  2. 

Vineyard.     Emblem  of  Palestine,  on  Maccahfcan  and  Pioman  coins. 
Isa.  V.  1-7. 

Vineyard,  an  image  of  the  kingdom.     Dcut.  xxxii.  32  ;  Isa.  v.  1-7  ;  Psa. 
Ixxx.  8-lG  ;  Jer.  xii.  10. 

The  CBpecial  fitness  is,  that  no  property  yields  so  large  a  return. 

None  requires  such  unceasing  care  and  attention.     Lukoxiii.  8. 

The  vino,  the  native  of  the  Caspian  Sea  and  Persia. 

They  climb  to  the  tops  of  the  loftiest  trees  in  Italy  and  America. 

The  sap  was  formerly  used  for  medicine. 

The  vines  of  Eshcol,  Num.  xiii.  2i.     The  choicest  vines  of  Sorck,  Isa.  v.  2. 


CHAP.  XX.]  ON    ST.    LUKE.  313 

The  clusters  of  Hebron  {i.e.  Eshcol),  still  among  tlie  fmost  on  earth. 
A  Syrian  cluster  JT'o/i^cc/i,  vreighed  19  lbs.,  23  in.  long  and  58J  in.  around. 
Let  it  fortli.     Solemn  committal  of  the  instruction  of  the  peojile  to  the 

priests  andLevites. 
Solomon's  vineyard  at  Baal-hamon  worth  a  thonsand  pieces  of  silver. 
The  record  of  unacknowledged  kindnesses,  is  a  scroll  written  without  and 

within — a  dark  catalogue. 
Mercies  before   and   after,   conversion,    should  make   thankless   saints 

ashamed. 
Mercies  providential  and  sparing,  of  warning  and  visitation. 
At  judgment,  will  confound  lost  sinners  on  account  of  their  unbelief. 
Wo  shall  find  that  God  was  often  speaking,  and  we  not  hearinfj. 
"  The  Lord  is  long-suffering  to   us-ward,  and  irot  v;illing,"   &c.     2  Pet. 

iii.  9. 
Husbandmen.     A  failure  of  these,  involved  forfeiture  of  all  privileges. 
They  were  the  spiritual  leaders  of  the  people. 
Adam's  work  in  innocence,  was  to  dress  the  garden. 
Believers  called  to  similar  work  in  the  Lord's  vineyard. 
Prophets  first  sent,  430  years  after  the  Exodus. 
A  succession  of  men,  prophesied  until  John. 
Far  country.    Gr.  went  abroad,  without  reference  to  distance. 
It  expresses  a  cessation  of  visible  appearances  of  God  to  Israel. 
Faithful  pastors  realize  Him  to  be  present  in  Spirit. 
He  is  distant  only  to  those,  who  have  no  faith. 
The  good  sheijherd  watches,  expecting  his  Master  every  moment. 
The  hireling,  negligent,  for  his  faith  in  Christ's  coming  is  dead. 
Long  time.     At  Sinai  and  in  Canaan,  God  openly  shewed  Himself. 
Then  He  withdrew,  not  speaking  to  them  face  to  face.     Deut.  xxxiv.  10-12. 
From  the  entrance  into  Canaan,  till  the  destruction  of  the  Temple,  1500 

years. 


TTapaPoKrjv.  Addressed  to  Pharisees,  Matt.;  people,  Luke.  Luke  records  what 
Matt.,  for  brevity's  sake,  has  omitted,  namely,  that  the  parable  was  spoken  not  to  the 
niler's  only,  but  to  the  people.  Augustine. 

aii.ve\wva.  Isaiah  has  it  planted,  on  a  fruitful  hill.  "  Apricos  Bacchus  amat  colics." 
Tirg.,  ?.?.  sloping  towards  the  rays  of  the  sun.  Stones  were  gathered  out.  2  Kings  iii. 
19,  is  the  casting  out  of  the  Canaanites.  To  say  that  the  vineyard  is  not  the  Jewish 
church,  but  the  kingdom  of  God,  rather  an  evasion,  than  an  explanation.  Alexander. 
The  hedge,  eircumcisiore;  in'S.T., baptism.  Winepress,  the  altar;  in^.T.,  the  Lord's 
Supper.  Chrysostom,  Lange.  The  propriotor'.s  departure,  the  time  of  Ihe  divine  silence. 
Bengcl.  Vineyard  at  times  had  ten  acres,  Isa.  v.  10.  tis,  omitted.  Tischendorf,  Alj'ord^ 
Cod.  SirMi. 


314  SUGGESTIVE    COMJIENTAKY  [CHAP.  XX. 

10.  Xnd  at  the  season  he  sent  a  servant  to  the  husbandmen,  that  they  should  give  him 
of  the  fruit  of  the  vineyard  :  but  the  husbandmen  beat  him,  and  sent  him  away  empty. 

Season.      At  the  time  of  viutage,  at  any  moment  He  may  reijuire  the 

fruit. 
Servant.     Sent  at  particular  times,  on  particular  missions. 
Should  give.     A  covenant   ^ith  the    proprietor    distinctly    implied. 

Neh.  ix.  25. 
Hebrews  at  Horeb  coyenanted  -with  God.     Ex.  xix.  8. 
Fruit.     "  Let  on  shares,"  a  common  custom  still  in  the  east. 
More  advantageous  to  cultivators,  than  to  proprietors. 
"  Adcording  to  what  a  man  hath,  and  not  according  to  what  he  hath 

not."     2  Cor.  viii.  12. 
A  summons  to  account  for  advantages,  especially  in  official  stations. 
The  fruit  for  the  first  year,  was  ceremonially  uncZea/i.     Lev.  xix.  23. 
The  fruits  of  the  foiurth  year,  consecrated  to  the  Lord. 
"  Honor  the  Lord  with  thy  substance,  and  first  fruits  of  thy  increase." 
Fruit  of  the  fifth  year,  eaten  in  the  common  way. 
This  sowing  and  planting,  for  ages  carried  on  by  prophela. 
The  law's  innermost  princii^le,  sincere  humility  and  constant  repentance. 
The  time  of  blossom,  was  under  David  and  Solomon. 
Th^r  fruits  generally  were  false  doctrines  and  superstitions. 
The  unprofitableness  of  the  Jews  in  the  parable,  a  great  crime. 
A  breach  of  the  most  solemn  trust,  deepest  ingratitude. 
Enjoying  church  privileges,  we  must  pay  rent  to  God. 
Their  response  to  their  blessings,  idolatry  and  rebellion. 
They  murmured  against  Moses,  and  rejected  Samuel's  counsels. 
Even  Solomon,  in  his  old  age,  went  after  Ashtaroth. 
Warnings  of  Elijah,  Isaiah,  Jeremiah,  Malachi,  were  forgotten. 
Husbandmen.    Regularly  established,  ecclesiastical  authorities. 
Beat.     Persecuted  the  bearers  of  mercy's  offers. 
The  outrage  to  the  servant,  an  insult  to  the  Throne. 
They  needed  only  the  power,  to  have  dethroned  God. 
Christ  never  fully  valued,  until  sin's  enormity  is  seen. 
We  must  know  disease's  malignity  to  apj^reciate  the  Physician. 
The  disowning  of  their  Lord,  the  giving  up  the  title  to  the  vineyard. 
They  contemned  the  message  and  the  bearer  with  insulting  violence. 


SoCAof.  1,  the  IToly  Gliost.  2,  tho  Scriptures.  3,  conscience.  Quesnel,  Seipamc^, 
from  Si'pu).  to  Klay,  to  flay  alive.  iK(4>aKauorTap. — Mark  xii.  4,  i.e.  Uicy  mado  short  work 
with  hLm.    Squared  accounts  with  him.  Li'jhtfoot. 


CHAP.  XX.]  ON    ST.    LUKE.  315 

11.  AkiI  again  he  sent  another  servant :  and  they  beat  him  also,  and  entreated  hita 
shamefully,  and  sent  liim  away  empty. 

Sent  another.     The  differeut  sendings  imply,  sufficiency  of  warnings. 
His  messages  neglected,  God  docs  not  cease  from   His  demands  and 

entreaties. 
Beat  him.  also.     It  is  expressly  said,  "  tbey  slew  the  prophets."     Nch. 

ix.  2G. 
This  charge  was  solemnly  rc-affirmed  by  Stephen.     Acts  vii.  52. 
Those  of  whom  the  world  was  not  worthy,  had  the  worst  usage. 
"  0  Jerusalem,  thou  that  killest  the  prophets,  and  stonest  them,"  &c. 
They  misunderstood  the  Lord's  absence  and  long-suffering. 
Ambition  ever  turns  an  olTice  of  labor,  into  one  of  rule. 
Shamefully.     Indicates  the  wantonness  of  cruelty  and  pride. 
Insulting  outrages,  not  expres!>ly  named  in  the  parable. 
Thus  Hanuu  insulted  the  ambassadors  of  David.     2  Sam.  x.  i. 
Despising  God's  oracles,  results  in  everlasting  shame.     Eom.  vi.  21. 
Sent  away.     Those  resolved  not  to  do  their  duty,  dread  to  be  reminded 

of  it. 
Israel  hardening  its  heart,  an  eternal  warning  to  the  church. 


7rpo<re'9ero  irifx-^a.!.,  addressed  himself  to  sending.  A  Hebralara  often  found  in  tha 
Sept.  Bevgcl.  an/uiao'ai'Tes-— rpav/aartVai^es.  The  cliaracteristios  of  the  Evangelists — 
Luke,  in  exactness;  Mark,  in  graphic  style;  Matthew,  in  condensed  brevity.  Olshauscn. 


12.    And  again  he  sent  a  third :    and  they  loounded  him  also,  and  cast  him.  out. 

A  thi-rd.     Implies,  the  long-suffering  of  the  householder. 

Wounded.    Killing  some.    Mark  xii.  5.     Jezebel  slew  the  prophets  of 

the  Lord. 
Ahab  said  to  Elijah,  "  Art  thou  he  that  troubleth  Israel  ?" 
Every  wound  given  to  conscience,  leaves  a  scar  upon  the  soul. 
Faithful  rebukes  of  the  wicked  are  received  with  insults,  as  a  reward. 
Those  who  resolve  to  admonish  faithfully,  must  suffer  severely. 
Increasing  rebellion,  showTi  by  increasing  ill-treatment. 
Cast  him  out.      Jeremiah  was  put  into  the  stocks  by   Pashur,  the 

governor;  the  people  of  Anathoth  sought  his  life. 
Stoned  by  Jewish  exiles  in  Egypt,  according  to  tradition. 
Isaiah  was  sawn  asunder,  under  King  Mauasseh. 


316  SUGGESTIVE    COMJIENTARY  [cHAP.  XX. 

Others  mocked  and  stoned.     Heb.  xi.  36 ;  Jer.  xxxviii.  19 ;  1  Kings  xviii. 
13 ;  2  Kings  vi.  31  ;  2  Chron.  xxiv.  19-22. 

Zacliarias,  son  of  Barachias,  Tv-as  slain  in  the  temple. 


rpiTov. — The  Law,  the  Prophets,  and  the  Psalms.  Bede. 


13.  Then  said  the  lord  of  the  vineyard,  What  shall  I  do  ?  Iivill  send  my  beloved  son  : 
it  may  be  they  will  reverence  him  when  they  see  him. 

What  shall  I  do  ?     The  exponent  of  infinite  love  divine. 

Patience  of  the  householder,  under  provocations,  wonderful. 

He  does  not  at  once  resume  possession  and  inflict  summary  vengeance. 

"  Howbeit,  I  send  unto  you  all  My  servants,  rising  up  early,"    &g.     Jer. 

xliv.  4. 
"Nevertheless  they  rebelled  and  slew  Thy  prophets."     Neh.  ix.  26. 
Unwilling  to  proceed  to  extremities.  He  would  bring  them  to  duty. 
"The   Lord   is    merciful    and    gracious,    long-stiffering,    abundant    in 

goodness." 
Beloved  Son.     Luke  iii.  22.     God  in  these  last  days  hath  spoken  unto 

us  by  His  Son.  Heb.  i.  2. 
The  eternal  counsels  of  the  Divine  Trinity  here  shadowed  forth. 
The  resources  of  heavenly  love  being  examined  on  the  one  hand. 
The  measure  of  sins  perpetually  filling  up  on  the  other. 
Beloved   Son.     Marks  strongly  difference   of  rank  and  dignity  of  the 

Person.     Heb.  iii.  5. 
Our  Lord's  actual  hearers,  doubtless,  quite  understood  Vvhat  He  meant. 
The  Father  sends  Him  last,  as  if  H-e  Himself  had  come  to  entreat  rebels. 
He  knew  while  He  was  speaking  they  were  plotting  His  death. 
The  prophets  spake  as  servarits,  Christ  as  the  Son. 
It  may  be.     Gr.  equally.     His  gracious  adoption  for  man's  sake,  of 

every  means  whicli  may  turn  the  sinner  to  repentance. 
Will  reverence.     Indicates  His  entire  willingness  to  be  reconciled. 

1.  Note  the  oiler  made  :  eternal  life.     1  John  v.  11. 

2.  The  mercy  of  the  message  :  herein  is  lave.     1  John  iv.  10. 

3.  The  authority  of  the  Messenger  :  God  so  loved  the  world.  John  iii.  16. 

4.  The  mighty  works  done,  and  excellent  doctrines  taught. 

5.  The  subjects  of  the  oiler,  dependent,  uncertain  of  a  day. 

Bee  Him.     The  Sou  appears  not  as  a  Eedecmer,  but  as  a  rrcachex. 


CHAP.  XX.]  ON    ST.    LUKE.  317 

Tt  m>:-q<T<ji.  The  Lord  is  said  to  hesitate,  that  the  free  ■will  of  man  may  be  presei-ved. 
Theophi/lact.  oyamjTO:',  -Equivalent  to  ftoroyei/oC!,  John  i.  14;  Luke  iii.  22;  ix.  20. 
There  is  a  uifficult.f  here,  which  runs  through  everything  referring  to  the  relation  which 
mans  freedom  and  God's  foreknowledge  sustain  to  each  other,  viz. : — The  Father  fully 
knew  from  the  beginning  what  treatment  T[is  Son  would  receive.  This  circumslanec, 
admirably  suited  to  command  our  sympathy  in  a  human  case,  becomes  revolting  when 
transferred  directly  to  a  divine  subject.  Thus  to  interpret  parables,  avoid  gross 
incongruities,  violating  the  general  analogy  of  language.  Our  Saviour  adopts  this 
principle,  Matt.  iv.  10-12.  To  this  supreme  authority  it  is  vain  to  oppose  that  ol 
Bernard  or  Augustine,  \1z.: — That  a  parable  must  be  made  to  mean  as  muoii  as  possible 
Alexander. 

10-W9,  equaliter,  or  fortasse.  Dcmosthcna  ;  used  in  this  sense  by  Xcnophon.  i<ras 
occurs  once  in  the  N.T.,  and  once  in  the  Sejit.,  1  Sam.  xxv.  21.  It  denotes,  in  a  human 
sense,  an  opinion,  conjecture,  or  reasonable  hop* ;  intrinsically,  it  denotas  the  all-wise 
sincerity  of  God.  Dcngel.  Surely.  CumpheU,  Foote,  Major.  The  Spirit  could  be  under 
no  doubt.  Numberless  predictions  in  the  O.T.  plainly  show  that  God  foresaw  Chrisfa 
death,  as  a  certain  event  Bolng  ornnmental,  it  cannot  without  absurdity  be  applied 
in  the  interpretation  of  the  parable.  Stier.  iSovre^,  omitted  by  many  ancient  authorities, 
hut  perhaps  as  not  being  es^jressed  in  Matt,  and 'M.a.ik.  Alford ;  omitted.  Cod.  Sinai. 


14.  But  v^hen  tite  husbandmen  saw  him,  they  reasoned  among  themselves,  saying.  This 
is  the  lixir  :  come,  let  us  kill  him,  that  the  inlieritance  may  be  our's. 

Saw  him.     Compare  Jobu  xi.  47-53,  aud  counsels  of  Joscpli's  bretLren. 

Gen.  xxxvii.  19. 
Thinking  to  defeat,  like  Satan  in  Eden,  only  advance  God's  counsels. 

Acts  iii.  18. 
Christ  connects  future  events  into  one  history  of  the  past. 
The  murderous  decree  of  the  priests,  a  secret  to  the  world,  known  to  the 

Son.     John  xi.  53. 
The  awful  deed  was  already  perpetrated  in  purpose. 
Amor  ^^  thems  £  Ives.     The  heart  speaks  in  God's  hearing. 
The  Thoughts  of  men,  truer  speech  than  the  Words  of  men. 
Implies  &  plurality  of  actors,  consequentlj' of  plotters. 
The  heir.     Not  earthly  relations  by  death,  but  the  Father's  free  gift. 
One  not  in  possession  of  a  good,  but  hereafter  to  come  into  possession. 
Christ  is  indeed  the  heir  of  all  things.     PhU.  ii.  9-11 ;  Pleb.  i.  2. 
He  is  Heir,  not  as  the  Son  of  God,  but  as  the  Son  of  man. 
As  God,  Ho  is  the  creator  of  all  things.     Col.  i.  15-16. 
"  Had  the  princes  of  tke  world  known  Him  they  would  not  have  crucifieJ 

Him."     1  Cor.  ii.  8. 
Tliey  suspected  He  was  the  Messiah  and  ^•ic•lated  their  consciences. 


318  SUGGESTIVE  C0M3IENTARY  [CHAP.  XX. 

Nicodemus  ■was  satisfied  that  Jesus  was  the  ^Messiah.     John  iii.  2. 

This  latent  consciousness  is  seen  in  the  prophecy  of  Caiaphas.     John 

xi.  50. 
Thtir  ignorance,  Acts  iii.  17  was  icilful,  therefore  inexcusable. 
They  who  reject  the  Heir,  cannot  share  the  inheritance. 
Those  now  casting  Jesus  out  of  their  hearts,  share  His  murderers'  guilt. 
Pretending  ignorance,  their  conscience  responded  to  the  testimony  of  John. 
Hence  before  they  nrucify  Him,  He  is  searching  their  hearts  as  Judge. 
They  knew  from  scripture  where  to  find  the  newly  bon^  Saviour. 
But  they  had  no  desire  to  go  to  Him  with  the  wise  men. 
Thcij  knew  the  Son,  and  yet  they  kneic  Him  not.     John  i.  10. 
Their  blindness  was  self-inflicted  sealed  as  a  judicial  curse. 
Kill  him.     An  unconscious  side-glance  at  Joseph  as  type  of  Christ. 
The  murderous  resolve  stands  in  the  same  words.     Gen.  xxxvii.  20. 
Joseph  coming  forth  from  the  pit,  in  opposition  to  the  bloody  counsels  of 

his  brethren ; 
Predicted  the  Lord's  resurrection,  and  the  fulfilment  of  his  own  dreams. 
The  Pharisees,  in  secret  counsels,  never  trusted  one  another  so  far,   or 

dared  look  their  own  ^-ickedness  so  directly  in  the  face,  as  to  say 

"  This  is  the  Messiah,  let  us  kill  Him." 
The  Great  Master-Builder  was  aoout  to  take  down  the  scaffolding,  the 

ancient  Levitical  ritual. 
The  selfish  and  proud  under-builders  set  themselves  to  resist  His  purpose. 
Jehovah  says  "  A'lss  the  Son,"  Psa.  ii.  12.,  but  sinners  said  "  ief  us 

kill  Ilivi." 
This  resolution  had  aciuaUy  been  taken  in  the  Sanhedrim.     John  xi.  53 
The  measure  of  their  sin  is  thus  filled  to  the  last  drop. 
Type,  parable,  and  history,  point  to  one  great  truth. 
In  Christ's  death,  the  guilt  of  the  whole  world  is  summed  up. 
The  inheritance.     Self-righteousness  is  ever  seizing  on  the  divine 

inheritance. 
Angels  obtained  their  sad  inheritance  by  rebellion. 
Man,  in  Paradise,  obtained  his  fearful  lot  by  disobedience. 
Their  mournful  experience,  proved  their  inheritance,  their  ruin. 
A  ray  of  light  cut  off  from  the  sun,  becomes  darkness. 
Tliey  wasted  it  then,  and  on  earth,  He  offered  it  in  heaven. 
His  kingdom  was  spiritual,  they  desired  a  temporal. 
Hcnc*!  their  rejectio.n  of  the  Messiah,  and  bitterness  towards  Him. 
May  be  ours,  llulers  would  make  their  provisioi»al  authority  perpetual. 
Ill  bolstering  ixp  Mcjsaic  institutions  beyond  prescribed  limits,  they  were 

guilty  of  usurjiatiun. 


CHAP.  Xi.]  OM  ST.  LUKE.  319 

They  dreamed  that  tbe  Lord  would  suffer  them  to  I'ob  Hira  •with  impimity. 
It  is  the  deceit  of  Satan,  wnose  thought  here  is  properly  exjiressed. 
The  parable  shows  a  fearfully /ooZts/t,  obstinate  jJcrsevcrancc  ia  evil. 
As  there  is  no  other  Son  to  be  sent,  we  will  not  be   molested  with  othoi 

demands. 
Thus  scribes  and  Pharisees,  trusted  to  abide  for  ever,  masters  of  the 

Jewish  church. 


KAt)poi'd/xo?.  Not  here,  like  the  Latin  haeres,  but  equal  to  Dominus  or  Lord.  Camp- 
bell. Christ  is  the  Heir  and  the  Testator  likewise.  The  Heir,  because  Ho  survives  His 
own  death  ;  and  of  the  testament  which  He  Himself  bequeathed,  He  reaps  as  it  were  the 
hereditarj'  profits  iu  our  advances.  Ambrose.  For  iavrovs,  aAAijAous.  Cod.  Sinai.  SeiTc, 
omitted.  Tischendorf,  Alford. 


15.  So  therj  cast  him  out  of  the  vine'jard,  and  killed  him.      What  therefore  shall  tlu 
lord  of  the  vineyard  do  unto  them  J 

Cast  hiin  out.     Matt.,  Mark,  and  Luke  describe  him  as  thus  treated. 
We  are  reminded  that  Jesus  suffered  without  the  gate.     Heb.  xiii.  13. 
Exclusion  from  the  Hebrew  camp  styled,  being   "  cut  off  from"    God'd 

people. 
Thus  tlie  leper  was  put  out  of  the  camp  of  God. 

"  Naboth  was  carried  forth  out  of  the  city  and  stoned."     1  Kings  xxi.  13. 
They  flung  iorth  the  body,  denying  it  common  sepulture.     Mark  xii.  8. 
As  if  they  said,  "  That  is  our  answer  to  the  householder's  demands." 
Rejection  of  the  Son,  the  culminating  point  in  the  sin  of  the  world. 
Pastors  are  taught  to  peril  their  life,  in  fidelity  to  their  charge. 
Paul  willing  to  be  anathematized  for  the  salvation  of  his  countrymen., 

Eom.  ix.  3. 
Multitudes  have  been  cast  out  of  the  church  for  clinging  to  the  cross. 
Those  who  thus  persecute  saints,  cast  Christ  out  of  the  vineyard. 
An  undoubted  allusion  to  excommunication  before  death. 
Others  refer  to  the  crucifixion  outside  Jerusalem. 
Killed  him.     This  was  charged  on  the  men  of  Israel  by  Peter. 
'  Him  have  ye  taken,  and  by  wicked  hands,  have  crucified  and  slain." 

Acts  ii.  23. 
Beginners  in  sin,  Imow  not  the  fearful  extreme  they  may  attain. 
"  Which  of  the  prophets,  have  not  your  fathers  persecuted '"     Acts  vii.  52, 
"  I  send  you  prophets  and  wise  men,  some  of  them  ye  shall  kill."     Mfitt. 

xxiii.  34. 
The  ncminal  church  has  often  been  the  scene  of  frightful  ciueltv. 


320  SUGGESTrVE    COMMENTAKY  [cHAP.  XX. 

Wliat  therefore?    The  parable  finished,  our  Lord  appeals  to  the 

priests. 
Do  unto  them.      Successive  generations,  filling  up  their  iniquities, 

a  living  unity. 
Were  it  not  so,  all  confession  of  our  fathers'  sins  mere  mockery.     Matt. 

xxiii.  32-35. 
Shall  He  return  armed  with  irresistible  power  to  execute  justice  ? 
The  abrupt  question,  a  summons  to  judge  themselves.     Isa.  v.  3-6. 


cK/SaAovTej.  His  suffering  -(rithont  tlie  city  does  not  exhaust  the  meaning  of  the 
prophecy  any  more  than  John's  ijreaching  in  the  ■wilderness  exhausted  Isa.  xl.  3,  or  the 
fli\iding  the  Sa\iour's  garments,  Psa.  xxii.  18.  Alcxandct.  7roir;(7ei.  The  question  would 
imply  a  hypothetical  case,  but  the  future  treats  it  as  a  real  one,  still  in  progress, 
implying — "  Well  there  is  such  a  vineyard,  and  there  are  such  husbandmen.  Kow,  I 
ask  how  the  owner  of  the  soil  may  be  expected  to  treat  such  tenants?"  The  answer  of 
our  Lord  clearly  intimates  a  change  of  dispensation,  a  destruction  of  the  faithless 
Jewish  rulers,  and  transferring  their  privileges  to  a  community,  composed  of  Gentiles 
and  Jews.  Alexander. 


16.  He  shall  come  and  destroy  these  husbandmen,  and  shall  give  the  vineyard  to  others. 
And  when  they  heard  it,  they  said,  God  forbid. 

He  shall  come.     Because  in  the  Son  is  present  the  Father's  majesty. 
Destroy.     These  words  of  our  Lord  hint  at  their  murderous  guilt  and 

punishment ;  He  had  compelled  them  to  condemn  themselves. 
An  echo  of  the  divine  warnings  from  the  depths  of  the  soul. 
Implies  that  they  had  little  more  time  to  repent. 
The  Great  Judge  cometh,  "  and  who  will  be  able  to  stand  ?" 
^Yhcu  God  appears  to  take  vengeance,  where  shall  a  refuge  be  found  ? 
What  must  be  their  poi-tion  with  no  God,  but  an  almighty  avenger  ? 
The  parable  here  passes  into  a  direct  prophecy. 

Hubbandmen.    While  there  is  life  of  a  nation,  also  a  life  of  each  part. 
A  generation,  chastened  for  its  own  and  for  its  fathers'  iniquities. 
Having  filled  up  its  measure,  the  accumulated  weight  of  punishment 

descends. 
It  remains  for  each  indicidual  to  withdraw  himself  from  the  outv.'ard 

calamity. 
Tiicre  will  ever  be  an  ark,  when  the  world  perishes. 
There  was  a  Pella  when  Jerusalem  was  destroyed. 
Viueyard.     Made  desolate,  the  sanctuary  laid  waste. 
To  others.     Chuixh  taken  from  priests  and  given  to  aposllcB. 


CHAP.  XX.]  ON   ST.    LUKE.  321 

Privileges  exalting  the  Jews  to  heaven  given  to  the  Gentiles. 

"  Ye  judge  yourselves  unworthy,  lo  !  wo  turn  to  the  Gentiles." 

They  virtually  declare  themselves  surrendering  the  vineyard  to  others. 

lu  a  suicidal  luanner  they  depose  themselves. 

The  light  unheeded,  the  candlestick  is  removed.     Eev.  ii.  5. 

God  forbid.     Gr.  Let  it  not  be  so.     The  word  "  God"  is  not  in  the 

Greek. 
Flattering  hearts  weigh  siu  in  different  scales  from  God. 
The  scope  of  the  parable  had  not  escaped  theh  comprehension, 
"  That  shall  never  be.     Our  privileges  can  never  be  so  forfeited." 
There  was  no  faith  nor  fear ;  hence  no  repentance. 
It  was  not  a  pious  prayer,  but  a  protest  against  judgment. 
"Within  three  days  they  perpetrated    the  Very  crime  which  they  now 

dei^recated. 
The  anticipated  stroke  came,  and  the  prediction  was  verified. 
But  far  more  fearfully  fulfilled  in  the  doom  of  the  impenitent  in  the 

world  to  come. 
The  arrested  hypocrite  pronounces  his  own  sentence. 
Although  in  their  intense  hypocrisy  they  pretend  to  know  not  of  whom 

He  spake. 
It  is  the  last  form  of  Divine  warning  addressed  to  men. 
Notorious  sinners  often  confidently  assert  they  can  never  perish  eternally. 
But  denial  or  unbehef  cannot  falsify  Di^dne  truth. 


Aeyoutriv  avTw,  KaKoiis  KaKois  a7roA.tcrei  avToiis. — Matt.  xxi.  41;  omitted  by  Lnke  and 
Mark.  But  Luke  gives  us  the  key  to  them,  by  telling  us  the  parable  was  spoken  in  the 
hearing  of  the  people,  who  seem  to  have  made  the  answer.  Alford.  By  the  Pharisees 
pretending  to  miss  the  sense  of  the  parable.  Trench,  Olshausen,  Stier.  The  Jews  at 
first  pronounced  that  opinion,  then,  perceiving  the  point  of  the  parable,  said  what  Luke 
relates.  Theophylact ;  or  else,  in  the  multitude  were  two  classes,  from  whom  the 
different  expressions  came.  Augustine, 

The  Jewish  historian  traces  the  destruction  of  Jerusalem  to  the  murder  of  one  man, 
fhe  high  priest,  Ananias.  Josephus.  He  errs  only  in  the  name  of  the  person.  Mali  cum 
sint  male  perdet  illos.  Erasmus. 

(i»)  7eVoiTo.  Far  be  the  thought;  may  it  not  occur.  W.  d- W.  An  ejaculation  of 
their  consciences,  applying  the  parable  to  themselves.  Wordsworth.  Far  be  it  from  us 
to  kiU  the  heir.  Bejigel.  Lnplying  in  general  a  virtuous  indignation  at  the  conduct  of 
the  husbandmen.  The  propriety  of  the  measure  could  not  be  questioned.  Wakefield. 
The  council  daringly  gave  their  decision,  although  they  felt  that  the  parable  referred  to 
them.  Stier. 


B22  SUGGESTn^    COMMEXTAEY  [chap.  XX. 

17.  And  he  belield  them,  and  said,  TVliat  is  this  then  that  is  written,  The  stone  which 
the  builders  rejected,  the  same  is  become  the  head  of  the  corner  f 

Beheld  them.     Gr.    having   looked  stedfasthj    tipon   them,   to  arouse 

attention. 
A  calm  and  solemn  penetration  of  their  thoughts  and  purposes. 
They  felt  the  same  searching  eye  they  will  at  judgment. 
At  length  Christ  and  His  adversaries  stood  face  to  face. 
Thus  the  prophet  in  disguise  obtained  a  sentence  from  the  lips  of  the 

king  against  himself. 
"  Eemoved  the  ashes  from  his  face,  and  the  king  discerned  that  he  was 

of  the  prophets."     1  Kings  xx.  41. 
He  beheld  them  with  compassion  and  grief. 
He  saw  them  deliberately  ruining  their  souls  and  nation. 
Written.      Luke  i.  63.     Ancient  materials  and   methods  of  writing. 

See  Notes. 
The  text  precedes  the  Hosanna  uttered  by  the  people,  Mark  xi.  9.,  and 

implies  His  sanction  of  that  application. 
In  the  cross  of  Christ,  every  thing  is  done  as  foreseen  by  the  Lord. 
"  If  you  cannot  prevent  My  exaltation,  how  can  you  escape  My  judgment  ?" 
Jesus  honors  the  scriptures  everywhere  as  the  counsel  of  God. 
The  stone.     Psa.  cxviii.  22.     Every  line  of  this  psalm  seems  to  ajjply 

to  the  Redeemer. 
By  the  Jews  applieu  to  the  Messiah.     Acts  iv.  11, 
The  rejection  of  the  corner  stone  corresponds  with  murdering  the  heir. 
Our  Saviour  for  a  moment  leaves  the  image  of  the  vineyard. 
It  was  inadequate  to  set  forth  one  important  truth. 
The  malice  of  the  Pharisees  could  not  defeut  the  counsel  of  God. 
The  Son  should  bo  heir,  despite  their  treason  and  malice. 
This  prophecy  primarily  refers  to  David's  rejection  by  Saul. 
Christ  rejected  at  the  temple,  at  the  bar,  at  t-he  cross,  at  the  sepulchre. 
Exalted  in  the  resurrection,  the  ascension  and  gospel  triumph. 
He  was  made  Head  over  all  things  to  the  Church.     Eph.  i.  22. 
Ministers  resolved  to  walk  in  His  steps,  must  expect  rejection  too. 
A  plain  identification  of  the  stone  in  Dan.  ii.  34,  and  Psa.  cxviii.  22. 
The  whole  kingdom- and  power  of  the  Messiah,  summed  up  in  Himself. 
It  is  at  once  a  stumbling  block,  and  a  foundation.     Isa.  viii.  13-14. 
This  rock  was  hewu  out,   and  rolled  down  from  the  everlasting  hills. 

Dan.  ii.  34. 
Unbcl-ef  turns  the  waruiug  of  the  prophet  into  a  new  snare. 
The  builders.     Elders,  High  Priests  and  Scribes. 
Answers  to  the  Son's  rejection  by  the  husbandmen. 


CHAP.  XX.]  ON    ST.    LUKE.  323 

Boasting,  vain-glorious  builders  of  the  cbiu'cli,  cast  away  the  cliief  comer 

stone. 
With  them,  to  "  kill  Ilim,"  was  to  preserve  their  place  and  power. 
With  God,  the  very  means  to  make  Him  "  head  of  the  corner." 
In  the  conflict,  success  was  their  defeat.  His  fall,  was  victory. 
The  Church's  triumph  certain,  friends  and  even  foes  are  builders. 
A  token  that    wicked    schemes    shall   bo    overruled  to    the  Church's 

advancement. 
It,   "standcth  sun',"  haxdng  this  seal   "  the  Lord  knoweth  them  that  are 

His."     2  Tim.  ii.  19. 
Rejected.     The  human  master  builders  had  marked  this  stone  to  he 

cast  away. 
God,  the  true  Master  Builder,  reai-ed  a  building  upon  it  defying  the  gates 

of  hell. 
Human  reason  would  never  have  inferred,  that  one  hanging  between 

two  thieves  would  yet  receive  the  icorship  of  the.  world. 
Head  of  the  corner.     The  great  enigma  of  the  corner  stone  solved  at 

the  resurrection. 
Its  ever  growing  fulfilment,  prevades  the  whole  N.T.     Acts  iv.  11. 
Jesus  shows  their  ignorance  to  those  boasting  they  had  the  key. 
The  lot  of  persecuted  ministers,  was  that  of  the  Prince  of  Pastors. 
Their  reward  will  be  from  Him,  on  His  thioue  of  power  and  glory. 
Christ  is  the  key-stone  of  the  universe,  binding  all  under  it  more  closely 

together. 
Marvellovis.      Mark  xii.  11.      The  Church  built  upon  a  crucified  Jew, 

the  great  enigma  of  the  world's  history. 


KiBov.  Our  Lord  changes  the  figure.  In  1  Cor.  iii.  6-9,  the  two  ideas  of  husbandly 
and  building  are  combined.  W.  &  W.  Ki^aX-<\v  yujuVs.  The  point  of  comparison  is  the 
junction  of  the  two  walls,  the  Jews  and  Gentiles.  Augustine.  The  meeting  of  Jews  and 
Gentiles  in  one  faith.  Ci/ril.  An  emblem  of  the  Gentiles  rejected  by  Jews,  but  iiut  in 
their  place  by  Jehovah.  Eeferred  to  Christ.  Alexander.  Not  the  foundation  stone, 
though  this  be  first  laid.  Pearcc.  The  foundation  comer  stone.  Doddridge,  The  union 
of  the  Jews  and  Gentiles  in  Christ's  descent.  Eahab  and  Euth  were  Gentile  ancestors. 
Amonius,  Cyril.    Psa.  cxviii.  not  a  direct  Messianic  psahn.  Oosterzee. 


18.  Wliosocver  shall  fall  upon  that  stone  shall  be  broken;  but  onwhomsocvfr  it  shall 
fall,  it  uill  grind  him  to  jMwder. 

Shall  fall.     Gr.  hath  fallen.     They  who  ai-e  offended   at  Christ's    low 
estate.    Isa.  viii.  14. 


824  SUGGESTIVE   COMMENTARY  [CHAP.  XX. 

There  is  ■worse  sin  of  which  ciir  Saviour  now  warns  the  Pharisees. 
Those  who  understand  not  the  Scripture?,  "  Have  ye  not  read?"     Mark 

xii.  10, 
Such  ought  to  be  rebuked  with  Christ's  words  in  Luie  xxiv.  25. 
Their  burning  hearts  will  read  it,  in  the  hght  of  Pentecostal  fires. 
It  signifies  every  one  that  stumbleth  at  the  Gospel  of  Christ. 
"  Blessed  is  he  who  shall  not  be  offended  in  Me."     Matt.  xi.  6. 
That  stone.     A  sanctuary  and  asylum  for  all  believers. 
At  once  the  foundation  and  key-stone  of  the  building. 
Every  soul  particijijates  in  the  divine  nature  in  the  foundation  rock. 
Hence  all  saints  are  living  stones,  bi;ilt  on  the  Rock  of  ages.     1  Peter 

ii.  5. 
These  stones  cemented  by  love,  hence  the  Church  grows.     Eph.  iv.  IG. 
Shall  be  broken.  Gr.  shall  be  crushed  together,  shattered  ;  the  sinner's 

doom,  terrible. 
The  Jews  rejected  Christ,  when  in  His  humiliation. 
Gospel  despisers  put  Him  to  shame,  in  the  time  of  His  glory. 
Persecutors  in  spite  of  their  malignity,  are  instruments  only  of  good,  to 

the  righteous. 
The  bringing  out  of  the  grain,  is  due  to  the  strokes  of  the  flail. 
But  He  will  come  to  avenge  His  elect.     Luke  xviii;  7. 
Vain  devices  to  hope  to  suppress  the  truth,  or  thwart  God's  counsels. 
It  is  wise  to  build  on,  it  is  madness  to  rush  against  the  Bock. 
On  ■whomsoever  it,  &c.     Those  who  hate  the  Lord,  shall  be  crushed. 
It  falls  on  none,  who  have  not  first  fallen  on  it. 

Shall  grind.     The  corner  stone  at  rest,  is  Jesus  revealed  in  the  Gospel. 
The  comer  stone  grinding,  is  Jesus  judging  on  the  Throne. 
The  corner  stone  lies  eveiywhere  in  thy  way,  0  reader ! 
We  must  in  faith  build  upon  it,  or  without  faith,  fall  upon  it. 
It  has  become  a  great  mountain,  and  is  filling  the  earth.     Dan.  ii.  35. 
This  dispensation  utters  a  fearful,  yet  merciful  warning. 
"  Behold  ye  despisers,  wonder  and  perish."     Acts  xiii.  41. 
To  iD0"vvder.    i.e.,  "like  the  chaff  of  a  summer  threshing-floor."     Dan. 

ii.  44. 
The  act  of  threshing,  crushed  the  chaff  into   minute  fragments.      Matt. 

iii.  12. 
"He  shall  be  a  stone  of  stumbling,  and  rock  of  offence."     Eom.  ix.  33. 
From  a  scaffold  12rt.  high,  a  rock  flung,  crushed  the  criminal. 
The  guilt  of  persecution  much  greater  than  tbat  of  careless  believers. 
"He  shall  break  them  with  a  rod  of  iron,  and  dash  them  in  pieces,"  &o. 

Psa.  ii.  9. 


CHAP.  XX.]  ON   ST.    LUKE.  325 

"  Kiss  the  Son,  lest  He  be  angry,  and  ye  perish  from  the  way,  when  His 

■wrath,"  &c.     Psa.  ii.  12. 
If  thou  art  God's  building,  thou  art  safe  from  floods,  wind  and  storm. 
Happy  those  who  "  build  on  the  foundation  of  the  Apostles  and  Proijhcts, 

Jesus  being  the  corner  stone."     Eph.  ii.  20. 


e<li'  6v  S'av  irdayf,  refers  to  tlioso  found  unbelieving  -when  Clirist  cornea.  Baradiits, 
Augustine,  Clirysostom,  Theophi/lact.  Some  discrimiuato  here  between  the  guilt  of  the 
Jewish  Church,  at  Christ's  first  advent,  and  that  of  the  Gentile,  at  Ilis  second  coming. 
Proverbial:  Qui  saxa  Ligustica  portat,  &c. 

'•ObtriVim  vulgi  perit  omne  cadaver 
More  animjE."  Juvenal,  Sat.  iii. 

Aiic/ijjcrei. — Literally,  to  ■winnow,  i.e.  throw  them  off  as  chaff.  Meyer,  W.  d-  W, 


19.  IT  And  the  chief  priests  and  tlie  scribes  the  same  hour  sought  to  lay  hands  on  him  ; 
and  they  feared  the  people  :  for  they  perceived  that  he  had  spoken  this  parable  against 
thim. 

Chief  priests,  and  Pharisees,  Matt.  xxii.  15,  and  Herodians.     Mark 

xii.  13. 
Unity  of  compact,   determined  resistance,   and  incorrigible   folly,   plot 

against  Christ. 
Ecclesiastics,  politicians,  orthodox  and  liberals,  all  conspire. 
In  persecuting  saints  men  co-mbine,  who  differ  in  everything  else. 
Pharisees  and  Herodians.     Mark  xii.  13.     Their   only   bond   of   union, 

hatred  of  our  Lord. 
Same  hour.     Their  hatred  of  Him,  increasing  in  violence. 
Lay  liands.     They  no  longer  intended  to  keep  on  terms  with  the  Lord. 
Lawless  violence  is  often  prevented  by  fear  of  personal  safety. 
Desperate  indeed  must  be  men's  state  when  they  are  provoked  to  sin  by 

mere  admonition. 
Their  corruptions  rebelled  against  their  convictions. 
When  "the  heart  is  fully  set  in  man  to  do  evil,"  Ecc.  viii.   11,  the 

warnings  pass  like  the  shadow  over  the  rock. 
The  more  light  in  their  mind,  the  more  hatred  in  their  heart. 
There  is  something  awful  in  the  terrible  blindness  of  these  men  1 
They  well  understood  the  penalty,  yet  defiantly  reject  the  Stone,  that 

will  soon  grind  them  to  powder. 
This  hatred  of  the  truth  discovers  one  of  the  depths  of  Satan. 


32G  SUGGESTIVE     COMMENTAKY  [CHAP.  KX. 

Sin  by  sceptics  callv3cl  an  infirmity,  or  excessive  sensitiveness. 

Feared.     They  knew  that  peoj^le  counted  Jesus,  as  well  as  John,  a 

prophet. 
They  resolved  to  have  Him  accused  in  the  forms  of  law. 
The  fear  of  God's  eternal  justice,  is  utterly  despised. 
Fear  only  chains  the  hands,  the  heart  is  abandoned  to  iniquity. 
The  Sanhedrim  was  pressed  within  by  the  spiritual  icords  of  our  Lord. 
It  was  pressed  from  without  by  the  tenqjcj'  of  the  people. 
Unbelief  reaches  its  climax  of  malignity  in  feeling  its  weakness. 
The  Lord's  enemies  harden  themselves  afresh  after  each  defeat. 
Perceived.     Conscience  is  often  blinded  for  a  while. 
Their  passions  like  slumbering  tigers  were  aroused  by  truth. 
Unbelief  comprehended  the  words,  although  it  fiercely  rejected  them  and 

the  Teacher. 
Spoken  against.     He  had  indeed  said  many  things  against  them, 

but  not  enough. 
They  are  determined  to  bring  greater  shame  on  themselves. 
A  good  man's  deeds  an  indirect  censure  of  the  wicked. 
Parable.     Luke  iv.  23 ;  v.  36.     See  Notes. 


01  ypo.ixixaTtl<;  KaX  ot  apxiepeis.  Tischendorf,  Alford,  kol  (<jiopT^9r)<Tav,  KoX  befOIU 
r<^jo/3>j9.  is  not"  but ;  "  the  clause  signifies  the  state  of  mind  in  which  their  attempt  was 
inaJe.  Alford.  Yea  for  all  that. — Fear  restrains  the  hands,  hut  not  the  evil  heart. 
Quesnel.  Condemned  hy  Popo  Clement  II,  in  the  Bull  Unigenitua  1703.  Eome  ever 
tries  to  make  the  Scriptures  sanction  persecution. 


20.  And  they  watched  him,  and  sent  forth  spies,  which  should  fei/in  themselves  just  men, 
that  they  migltt  take  hold  of  his  words,  that  so  they  might  deliver  him  unto  the  power  and 
authority  of  the  gvvernor. 

Watched.     Seeking  the  opportunity  to  injure  Him. 
Through  His  entire  life,  with  malice,  they  haunted  His  steps. 

1.  They  take  counsel.  He  is  thoroughly  armed. 

2.  They  would  entangle  Him.     He  seeks  to  deliver  them. 

3.  They  flatter  Him.     He  rebukes  them,  to  save  them. 

Sjoies.     Gr.  men  saJinrned,  instructed  for  that  purpose,  Pharisees    and 

Herodians.     Matt,  and  Mark. 
Enemies  suspend  mutual  hate,  to  persecute  a  third,  dangerous  to  both. 


CIIAr.  XX.]  ON  ST.  LUKE.  827 

"Wlicn  bad  men  conspire,  good  men  should  associate. 

"  The  cbiklreu  of  the  world  are  wiser  than  the  children  of  light."     Luko 

xvi.  8. 
Feign  themselves.     Gr.  Play  the  hypocrite.     Vain  cxiicctation. 
"  He  needed  not  that  any  should  testify  what  w-as  in  man."     John  ii.  25. 
The  servants  of  Satan  often  assume  the  livery  of  Christ. 
The  wicked,  never  profounder  hypocrites  than  when  they  net  honestly. 
Many  speak  the  language  of  Canaan  who  are  strangers  at  heai-t. 
"  Even  Satan  is  transformed  into  un  angel  of  light."     2  Cor.  xi.  14. 
Just  men.     Piously  inquiring  how  to  settle  their  scruples  of  conscience. 
They  only  desire  a  fair  pretence  for  taking  Him  before  the  governor. 
The  Sanhedrim  had  no  longer  power  to  punish  by  death. 
Charity  iorhids  judging  our  neighbor's  heart. 
Prudence  forbids  trusting  our  neighbor's  tongue. 

An  ignorant  bystander  might  have  said  "  These  are  sincere  inquirers." 
Wolves  in  sheep's  clothing  could  not  deceive  the  Shepherd. 
"  Their  words  were    smoother  than  oil,  but  war  was  in  their  hearts." 

Psa.  Iv.  21. 
Might  take  hold.     Gr.  of  lam  by  a  word.     Men  failing  to  be  judgeu 

become  accusers. 
Slander,  failing  to  blast,  may  yet  stain  the  good  man's  name. 
They  coidd  succeed  only  by  making  Him  suspected  of  crime. 
They  wanted  a  political  Messiah,  tliat.  He  would  not  become. 
The  governor.       Persecutors   aim  to  make  secular  powers,  tools  of 

their  malice. 
Pilate  would  have  suffered  Jesus  to  live  in  peace,  but  for  the  priests. 


iyKo-BiTov^,  Persons  suljonieil  or  sent  by  others  to  lie  in  amtiush.  Herodians, 
Matt.  xxii.  16.  They  were  favorable  to  the  Koraan  government,  while  the  Pharisees 
opposed  it.  Origen,  Jerome.  The  former  saw,  in  the  Herodian  family,  a  pledge  of  the 
national  existence,  in  the  face  of  Roman  ambition.  They  were  pleased  with  the  com- 
promise of  the  ancient  faith  and  heathen  civilization.  Their  conflicting  doctrines  were 
thrown  into  the  background  by  political  expediency  or  necessity.  The  Syrian  version 
renders  it. — The  domestics  of  Herod,  Campbell.  Their  doctrinal  tenets  were  chiefly  those 
of  the  Sadducees.  Major. 

VTroKpii/ofieVou?,  (uffo  and  KpCvot)  to  answer,  to  respond;  to  act  a  part  upon  the 
ttage  ;  hence  to  assume  a  counterfeit  character ;    to  jiretcnd,  to  feign.  Liddetl  d- Scott. 

avTuv  \6yov.  The  E.V.,  in  rendering  "  Ids  words,"  has  mistaken  the  construction  of 
the  clause.  It  is,  that  they  might  lay  hold  of  Him  by  some  saying ;  "catch  Him  by  a 
word,"  see  Mark  xii.  13.  Alford.  rfj  apxii.  The  ruling  power,  and  unto  the  authority  of 
the  governor.  Alford. 


328  SUGGESTIVE    COMMENTARY  [cHAP.  XX. 

21.  And  they  aslced  him,  eaying.  Master,  we  know  that  thou  sayest   and   teachest 
rightly,  neither  aeceptcst  thou  the  person  of  any,  but  teachest  the  way  of  God  truly  : 

They  asked.      The  Pharisees'  si^okesmen,    "  coveting  this  bad  pre- 
eminence." 
What  they  do  in  cunning  and  malice  we  should  do  iu  earnest  sincerihj. 
Look  to  Christ  for  counsel,  in  all  cases  of  doubt. 
Master.     We  should  always  suspect  the  praises  of  the  worldling. 
The  hypocrite  seldom  speaks  the  truth,  except  to  deceive. 
The  power  of  truth  is  such,  it  will  make  their  tongues  condemn  thera. 
The  Gospel  iu  an  iingodly  ministry,  a  light  canied  by  an  enemy. 
It  disGovers  to  us  the  very  pitfalls,  into  which  the  bearer  falls. 
Enemies  publishing  the  truth,  illustrate  the  wisdom  of  God. 
We  know.      These  knaves  speak,  as  if  they  would  submit   to   111'? 

authority. 
They  do  not  however,  say,  "  We  know  Thou  art  the  Messiah." 
It  seems  to  imply  that  they  were  ready  to  honor  Him  as  such. 
"  We  know  that  Thou  wilt  tell  us  to  our  faces  what  Thou  thinkest." 
Such  flattery  blinds  the  eyes,  and  warps  the  judgment  of  myriads. 
These  crafty  casuists,  regarded  Jesus  as  a  mere  man. 
Though  eminently  wise,  they  trusted  He  was  thus  to  be  reached. 
They  came  to  Him,  trausfonned  like  Satan  into  angels  of  light. 
The  devil  has  sometimes  worn  the  garb  of  a  theologian.     Matt.  iv.  6. 
Teachest  rightly.     Twice  these  shameless  hypocrites  speak  the  word 

which  judges  them. 
The   faithful  ■witnes.s,  Eev.  i.  5,  receives  the   highest  praise  of  His 

enemies. 
The  wretches  think  they  can  overcome  Christ  with  flattery. 
Unaware  that  this  eulogj'  was  the  sharpest  satire  upon  themselves. 
His  enemies    compassing  His   death,  said,   "He  spake  as  never  man  ' 

spake."     John  vii.  4G. 
"  Even  so  we  speak,  not  as  pleasing  men,  but  God."     1  Thess.  ii.  4. 
Hypocri.tes  have  honey  on  their  lips,  but  gall  in  their  hearts.     Psa.  Iv.  21. 
Tlieir  voice  is  the  voice  of  Jacob,  but  their  hands  arc  the  hands  of  Esau. 

Gen.  xxvii.  22. 
He  who  has  God's  truth,  is  sure  at  last  to  carry  off  the  victory. 
He  who  would  put  tlic  saints  to  shame,  will  himself  be  confounded. 
Acceptest,  &c.     A  formula,  influenced  by  partiality  iu  any  one's  favor, 
"  I  charge  thee  before  God  that  thou  do  nothing  by  partiulit}'." 
They  flattered  Him,  with  the  hope  of  putting  Him  off  His  guard. 
"Tell   ua  now  with   Thy    well  laiowu  uniform  frankness,  here    in  tho 

temple,  before  all  tho  jieoplc." 


CHAP.  XX.]  ON    ST.    LUKE.  929 

"  Thou  carest  notLiug  for  Cassar,  nothing  for  these  Heroclians." 

"  Thou  kuowest  wo  Pharisees  differ  from  them  in  judgment." 

A  hint  to  lift  Himself  in  His  answer,  above  the  lloman  authorities  : 

And  trust  the  Pharisees  and  Jewish  people  to  stand  by  Him. 

Thej  saw  their  power  did  not  intimidate  Him,  in  the  way  of  truth. 

"  The  kisses  of  an  enemy  are  deceitful."     Prov.  xxvii.  G. 

And  Joab  to  Amasa,  "Ai't  thou  in  health,  my  brother?"     2  Sam.  xx.  9. 

"  Their  words  were  softer  than  oil,  yet  were  they  drawn  swords."     Psa. 

Iv.  21. 
The  way  of  God  truly.     A  Hebraism  for  "  The  true  icay  of  God." 
A  most   abandoned  falsehood  to  them,  yet  constrained  to  confess  his 

sincerity. 
This  avowal  of  His   enemies   obliges   us,    1,   faithfully  to  receive   Hid 

instruction.     2,  willingly  to  follow  it.     3,   to  labor  to  spread  Hid 

doctrines. 


opflws.  Oi\r  Saviour's  universal  reputation  for  integrity,  may  vindicate  the  character 
of  these  spies,  in  speaking  the  truth.  Olshausen.  irpoa-M-nov. — A  Hebraism,  Gal.  ii.  6. 
oil  Aa/ii/Sarcis  np6<Tu>-ov,  Used  by  LXX.  for  Hebrew  (seth  panim),  "  to  respect  persons." 
Matt,  and  Mark  have  here  ov  j3A.eVf  is  eis  Trpocriawov.  Wordsworth.  It  is  metaphorically 
for  the  external  rank  and  condition. 

aArjflei'ay.  No  poet  could  portray  the  united  falsehood  and  folly,  Tvith  more  psycho- 
logical depth  anHstrikini}  effect,  than  tliese  miserable  men  depict  them  in  themselvee, 
by  a  word  or  two  from  their  own  lips,  in  the  simple  language  of  the  Evangelist.  Stier 


22.  Js  it  laxcful  for  us  to  give  trihute  nnto  Casar,  or  no  ? 

Is  it  lawful  ?     "  Thou  mayest  not  set  a  stranger  over  thee,  who  is  not 

thy  brother."     Deut.  xvii.  15. 
Proud  obstinacy,  not  religious  j^rinciple,  refuses  submission  to  a  foreign 

power. 
But  the  Lord  distinctly  demanded  submission  to  an  alien  monarch. 
"  Bring  j'our  necks  under  the  yoke  of  the  king  of  Babylon."  Jer.  xxvii.  13. 
They  falsely  declare,  "  We  were  never  in  bondage  to  any  man."     John 

viii.  33. 
Ministers  should  shun  the  petty  politics  of  party,  in  the  pxdpit. 
The  pulpit  should  speak  on  the  duties  of  subjects,  Eom.  xiii.  7 ;  auJ 

doom  of  ungodly  rulers.     Psa.  cslis.  8-9. 


330  SUGGESTIVE    COMMENTARY  [CHAP.  XX. 

Our  Lord  condemns  both  a  suspicious  silence  and  an  impudent  partisan- 
ship. 

As  if  they  had  said,  It  is  with  us,  an  important  matter  of  conscience. 

It  appears  to  us  Pharisees  actually  sin  to  pay  poll  tax. 

The  people  of  Jehovah,  ought  not  to  be  subject  to  a  heathen  government 

The  Sanhedrim  had  protested  against  the  Idumean  Herod. 

He  who  rejects  the  yoke  of  God,  is  likely  to  fret  under  that  of  his  ruler. 

He  who  serves  God  best  is  happy  to  serve  a  lawlul  ruler. 

They  we»'e  very  willing  to  receive  tithes  in  Cresar's  money. 

Bat  their  selfishness  would  excuse  them  withholding  justice  from  CsBsar. 

Their  expectation  of  the  Messiah  became  stronger  and  stronger. 

Jewish  fanaticism  flamed  higher,  from  generation  to  generation. 

Resolved  to  resist  unto  rebellion,  the  dominion  of  the  Eomans. 

They  hoped  He  would  answer  against  the  Herodians. 

For  us.     The  freeborn  seed  of  Abraham  who  pay  the  Lord's  tribute. 

Tribiite.     The  usual  poll  tax  throughout  the  Roman  empire. 

It  was  called  for  in  Roman,  and  not  in  Jewish  coin. 

Pride  and  oovetousness  made  them  loth  to  pay  tax. 

Csesar.     His  character.    Luke  iii.  1.  See  Notes. 

Or  no  ?  An  artful  presentation  of  the  question  requiring  a  direct  answer 
yes  or  no. 


<f)6pov.  Matt,  and  Mark  never  use  ij)opos,  which  is  used  by  Luke  here,  and  xxiii.  2, 
and  by  St.  Paul,  Rom.  xiii.  6,7.  They  have  Krjpa-ov,  which  is  never  used  by  Luke. 
Wor(h'a-ort!i.  Strictly  an  enrollment  of  the  jieople,  and  assessment  of  their  property. 
Probably  the  very  tax  levied  when  Joseph  and  Mary  werg  enrolled,  Luke  ii.  1.  <^opoi'. 
The  tribute  paid  to  a  foreign  prince,  levied  by  direct  taL'ation  ou  property  and  persona, 
for  which  purpose,  the  a.voypa(j>ri  or  Krjvirov,  poll-tax,  was  taken.  Webster's  Syntax.  The 
dispute  was  between  the  Pharisees,  the  strong  theocratic  repudiators  of  Roman  rule,  and 
the  Herodians,  the  hangers-on  of  a  djTiasty  created  by  Copsar.  This  ^opov,  a  poll-tax, 
had  been  lened  ever  since  Juda?a  became  a  province  of  Rome.  Sticr. 

Tjixa^  for -qtMlv.  Tischcndorf,  Oosterzce,  Alford,  Cod.  Sinoi.  They  hesitated  to  pay 
tribute  to  a  heathen  king,  especially  to  Ca;sar,  who  had  threatened  to  take  the  place  of 
the  Me.ssiah,  as  His  rival  in  the  rule  of  this  world.  Olshauscn.  They  intended,  in  case 
He  should  say  they  ought  to  give  tribute  to  Ca;sar,  to  accuse  Him  to  the  people,  as 
placing  the  nation  under  the  yoke  of  slavery;  but  if  He  forbade  them,  to  denounce  Him 
to  the  governor,  as  a  stirrer  up  of  sedition.  Theophylact. 


2.S.  But  he  perceived  their  craftiness,  and  said  unto  them,  ]Vliy  tempt  ye  me  1 

Perceived.       Ho  saw  not  only  through  their  question,  but  through 
thansclvcs. 


CHAP.  XX.]  ON    ST.    LUKE.  331 

With  one  stroke  He  solves  their  difficulty,  and  defeats  tbeir  malice. 

"  His  undcistaudiug  is  inliuite."     Psa.  cxlvii.  5. 

He  saw  through  the  disguise  of  the  wife  of  Jeroboam.     1  Kings  xiv.  6. 

Absalom's  mask,  covering  treason  with  a  vow  of  religion. 

The  ambition  of  Jehu  under  pretended  zeal  for  the  Lord.     2  Kings  x.  IG. 

"  Ever  act  as  in  the  presence  of  an  illustrious  Eoman."  Seneca  to  Liicellius. 

"As  ever  in  my  great  Task-Master's  eye."     Milton. 

Craftiness.     No  duplicity  or  hypocrisy  can  elude  His  eye.     Ecc.  i.  10. 

The  Church  shall  know  "  I  am  He  who  searcheth  the  heart."    Eev.  ii.  2. 

Di:  honesty  in  devotion  is  treason  to  the  ICing  of  kings. 

"  Neither  let  us  tempt  Christ,  as  some  of  them  also  tempted."     1  Cor. 

X.  9." 
They  imagined  He  could  not  escape  their  cunningly  twisted  snare. 
The  Herodians  were  favourably  disi;)osed,  toward  the  Eomans. 
Should  He  say,  "yes,"  He  would  compromise  Himself  with  the  people. 
"  Surely  in  vain  is  the  net  spread  in  the  sight  of  any  bird."     Prov.  i.  17. 
Had  He  been  a  successful  rebel  against  Casar,  thousands  would  have 

eagerly  flocked  to  His  standard. 
They  would  impose  on  IlUn,  the  sedition  of  their  own  hearts. 
They  actually  brought  Him  to  the  cross,  imder  this  charge. 
Why  tempt  ye  ?    With  a  glance  in  majestic  calmness,  He  tears  tho 

net  in  pieces. 
He  repels  with  becoming  dignity,  the  flattery  of  their  lips. 
"Ye  hypocrites,  under  the  mask  of  a  tender  conscience,  hide  perfect 

malice." 
His  first  word,  with  a  look  of  judicial  anger,  silences  them. 
He  condescendingly  teaches  them,  even  when  malice  prompted  them. 
His  victory  becomes  manifold  and  complete. 
1.  His  love  beats  down  their  malice.     2.  His  humilitj%  their  impudence. 

3.  His  wisdom,  their  folly. 
He  will  make  the  tempters   (taken  in  their  own  snare)  decide  their  own 

question. 
A  conscience  sensitive  about  civil  taxes,  recJcless  in  affairs  of  holiness  ! 
All  civil  governments  must  be  the  result  of  compromise. 
Anabaptists   at  the  lleformation,  under  color  of  conscientious  scruples 

resisted  all  governments. 
If  every  subject's  objections  were  regarded,  the  wheels  of  government 

would  stand  still.. 
His   attempt  to  determine  such   a  question,  -would  be  interpreted,  a 

pretence  to  sovereignty. 
All  their  attacks  were  first  made  on  His  moral  character. 


332  SUGGESTIVE    COJISIENTARY  [CHAP.  XX. 

They  accused  Him  of  gluttony,  and  violating  the  sabbath,  of  being  a 

friend  of  publicans  and  sinners. 
In  His  miracles,  of  being  in  confederacy  with  Beelzebub. 
At  the  close  of  His  life,  the  assault  was  upon  His  civil  character. 


KaTai'oijaa';.  JIatt.  uses  the  stronger  expression  yvovs,  and  Slark  eiSui;,  enhancing 
the  directness  of  His  knowledge.  Oosterzee.  iravovpyiav. — Craft.  Sept. :  villainy.  Aesch. 
Latin,  facinus.  Used  five  times  in  N.T.  The  same  word  iisod  in  describing  the  subVety 
of  the  serpent,  2  Cor.  xi.  3.  It  denotes  the  character  of  a  man  who  is  ready  for  anj-thing. 
Hence  the  character  Panurge,  in  Rabelais.  W.  d  W.  Tt  /if  Treipafere,  omitted.  Tischen- 
dorf,  Alford,  Cod.  Sinai.    Probably  added  from  Mark  sii.  15. 


S<L  Shew  me  a  penny.     Wliose  image  aad  superscription  Tuithitf     Theij  answered  and 
said,  Casar's. 

Show  me.     The  tribute  money  was  api^lied  to  tyranny  and  idolatry. 

Yet  in  their  political  condition  it  was  right  to  pay  it. 

He  gives  striking  vividness  to  what  He  is  about  to  say. 

He  addresses  not  only  the  cars,  but  eyes,  of  those  about  Him. 

He  thus  attracts  attention,  and  prepares  them  for  His  memorable  answer. 

"  That  image,  see  it,"  a  grave  censure  self-inflicted. 

This  request  really  decided  the  question. 

He  discloses  His  knowledge  of  their  secret  motives,  and  His  scorn  of 

their  hypocrisy. 
Subjects  have  right  to  judge  if  their  rulers  are  ministers  of  God.     Rom. 

xiii.  4. 
A  penny.     Eoman  denarius  so  called  from  the  letter  x  i;pon  it :   worth 

7id :  in  law  books,  an  English  penny. 
It  was  the  principal  silver  coin  of  the  Empire. 
First  made  269  b.c.     The  price  of  a  day's  labor  in  Palestine. 
A  Eoman  soldier's  daily  pay  was  somewhat  less. 
Julius  Cajsar  first  coined  Roman  money  with  his  image. 
The  national  faith  was  thus  pledged  for  its  purity  and  value. 
For  one  hundred  years,  the  Roman  i^ower  had  prevailed  in  Judaea. 
Money  represents  the  earthly  side  of  government. 
It  is  a  permanent  symbol  of  subjection  and  mark  of  allegiance. 
Whose  image  ?     Doubtless,  Ho  took  and  held  up  their  denarius  in  Hia 

hand. 


CHAP.  XX.]  ON   ST.  LUKE.  333 

It  deepened  their  curiosity,  and  prepared  them  for  the  solution. 

He  refers  to  the  well-known  head  and  title  of  the  coin,  hy  which  it  was 

authenticated  as  a  legal  tender. 
The  image  of  the  emperor  on  one  side,  the  suporscrii^tion  on  the  other. 
We  sec  how  He  catechises  the  hypocrites  again. 
With  natural  simplicity  and  great  depth  of  meaning. 
Our  Lord  makes  a  sudden  advance  of  the  capital  doctrine  of  Moses. 
The  soul  at  creation  was  stamped  with  the  image  of  God.     Luke  xv.  8-9. 
That  image  lost  by  the  apostasy  is  restored  by  the  Spirit  through  Christ. 
Cffisar  is  satisfied  with  the  outward  act  of  tribute  and  honor. 
But  God  requires  the  whole  man,  in  heart,  word,  and  deed. 
The  soul  has  no  value,  except  that  given  it  by  God's  pleasure. 
The  Lord's  answer  gains  infinite  emphasis,  connected  with  His  action. 
They  were  obliged  to  appear  Cesar's  subjects  bearing  Caesar's  coin. 
Caesar's.      Lays  the  groixnd  oil  which  He  suddenly  takes  His  judicial 

stand. 
Withoat  a  Yes  or  No — He  settles  the  question  for  all  coming  time. 
This  proof  given  by  their  own  hand  shows  they  had  two  kinds  of  coin. 
Temple  money  was  stamped  differently  from  that  of  Eome. 
To  give  Cffisar  his  own  for  God's  sake,  meant  only  to  obey  God. 
The  first  question  was,  "  Should  they  have  received  Cfesar's  money  ?" 
Having  freely  admitted  it  as  the  instrument  of  commerce,  they  were 

bound  to  sustain  Ctesar,  who  protected  their  interests. 
It  was  the  mark  of  his  sovereignty  and  their  subjection. 
It  was  absurd  to  scruple  giving  homage  to  a  sovereign,  thus  acknowledged  : 
Since  it  expressed  not  the  least  p-eference  for  the  Eoman  Government, 


Seifare.  As  if  He  had  said,  "Whatl  are  you  required  to  pay  taxes  to  tho  Romans, 
and  in  what  coin  1  Let  Me  see  one."  It  was  not  to  gain  time.  Oosterzee.  S-qvaptov — 
apyvpiov.  For  five  hundred  years  of  the  Eoman  KepuhUc  neither  sUver  nor  gold  were 
used  as  money,  but  copper.  Afterwards  coins  bore  images  of  the  gods,  and  then  of  the 
emperors.  Among  the  Russians  and-  Indians,  skins  were  used;  among  the  ancient 
Dorians,  oxen;  hence  pccunia  (pecus,  cattle).  Among  the  Lacedemonians,  iron; 
among  the  Abyssinians,  salt;  among  the  Polynesians,  shells;  Icelanders,  dried  fish; 
West  Indians,  su  jar;  ancient  Scots,  iron  TtaiZs.  Sultan  Mohammed,  a.d.  999,  ordered  the 
queen  of  Persia  to  coin  her  money  with  his  image,  as  token  of  submission.  Mark  adds 
'iva  iJu>, — That  till  now,  Christ  had  never  had  such  money  before  his  eyes.  i'lKoua,  The 
Jewish  tradition  was,  the  admitting  title  of  any  prince  on  their  current  coin,  was  an 
acknowledgment  of  subjection.  Lightfoot.  Their  not  daring  to  refiue  the  coin  when 
offered,  was  a  confession  of  submission  to  Rome.  Doddridge, 

88 


334  SUGGESTH'E    COMMENTARY  [CHAP,  XX. 

25.  And  he  said  xmio  them,  Uender  therefore  unto  Casar  the  things  which  he  Ceesar't, 
and  unto  God  the  things  which  be  God's. 

Hender.     A  clear  acknowledgment  of  the  divine  authority  of  human 
government. 

1.  Though  they  went  to  pnij  Casar's  tribute,  they  were  not  to  adopt 

Cresar's  religion. 
The  paying  earthly  tribute  does  not  defraud  the  Lord's  service. 
"  Fear  God,  honor  the  king."     1  Pet.  2.  17. 
"  Curse  not  tlie  king,  no  not  in  thy  thought."     Eccl.  x.  20. 
"  Thou  shalt  not  speak  evil  of  the  ruler  of  thy  people."     Acts  xxiii.  5. 
"  The  vickcd  are  not  afraid  to  speak  evil  of  dignities."     2  Pet.  ii.  10. 

2.  Obedience  to   the  laws.      "Let  eve3-y  soul  be  subject  to  the  higher 

powers."     Eom.  xiii.  1. 
*'  Use  not  your  liberty  for  a  cloak  of  maliciousness."      1  Pet.  ii.  16. 
"  License  they  mean,  when  liberty  they  ciy."     Milton. 
There  are  times  when  resistance  becomes  a  virtue.     Psa.  cxlix.  8-9. 

3.  Duty  of  prayer,  supplication  for  all  that  are  in  authority.     1  Tim.  ii.  1. 
Darius   gives  gold  to  the  temple,   and  the  people  must  pray  for  him. 

Ezra.  vi.  10. 
Marcellus,  a  bitter  persecutor.,  begged  an  interest  in  the  prayers  of  saints. 
There  is  a  depth  and  fullness  of  meaning  in  the  wondrous  word. 
This  proves  the  right  of  Cassar  to  his  money  or  tax. 
"  Give  to  each  of  yoiu-  two  masters  his  own  tribute." 
"Ye  men  of  Israel,  ye  bear  in  yourselves,  a  special  superscription." 
Many  ask  about  Ciesar's  image,  few  about  God's  image. 
■Whiy  were  the  people  of  God  to  pay  tribute  to  a  heathen  ? 
Because  they  had  fallen  from  their  allegiance  to  God, 
That  they  had  two  masters,  the  penalty  of  their  sins. 
They  rejected  God  as  their  king,  when  Saul  was  elected. 
God  said  in  the  wilderness,  "  Go  up,"  and  they  would  not. 
But  when  He  said,  "  Go  not  up,"  they  went,  and  perished. 
These  questioners  refuse  to  submit  either  to  Cctsar,  or  to  God. 
Obedience  to  governments  is  conditional,  i.e.  on  obedience  to  God. 
The  answer  is  addressed  to  the  multitude,  as  well  as  to  captious  enquirers. 
Kondci-ing  to  Cicsar  that  which  is  his,  is  rendering  to  God  also. 
If  you  repay  Cicsar's  kindness,  forget  not  God's  infinitely  gi-eater  gifts. 
Render  unto  God.     Honor,  love,  obedience,  faith,  fear,  prayer. 
1,  a  simple,  but  comprehensive,    2,  a  natural,  but  needful,    3,  a  difliciUt, 

but  blessed  injunction. 
Bender  unto    God,  1,  a  penitent,   2,  believing,   3,  patient,  4,  nbcdien*; 

hourt. 


CHAP.  XX.]  ON    ST.    LUKE.  835 

"With  these  daily  payments  to  God,  Caesar  could  never  intcrjcre. 
Piety  never  causes  a  collision  between  temporal  and  spiritual  sovereignty. 
We  owe  no  obedience  to  human  powers,  when  interfering  with  God's  will. 
Apostles  would  not  obey  rulers,  when  forbidden  to  teach.     Acts  iv.  19. 
Hebrew  youth  would  not  how  down  to  the  image  on  the  plain  of  Dura. 

Dan.  iii.  18. 
Daniel  would  not  cease  praj-ing  at  the  command  of  Darius.     Dan.  vi.  7. 
llcligion  should  p('rrfl(/e  men's ^JoZiJtcfl^,  as  their  ecclesiastical  life. 
CfEsar  evidently  had  not  taken  away  their  temple-tax. 
Vespasian  required  the  half-shekel  for  the  Cajjifo^  instead  of  the  Temple. 
"Ye  Pharisees  (disloyal)  render  to  Ctesar  his  due." 
"  Ye  Herodians  (impious)  render  to  God  His  due." 
A  conscientious  recognition  of  duties  to  Cajsar,  and  to  God. 
These  words  unite,  rather  than  divorce  political  and  religious  duties. 
Which,  be  God's.      Things  earthly  for  your  ruler,  but  the  soul  for 

God! 
"  Serve  Cffisar  for  God's  sake,  who  has  placed  him  over  you." 
"  Thus  your  fathers  served  Nebuchadnezzar." 
"  Give  to  God  that  which  bears  His  image, — your  soul." 
Never  was  reply  more  unexpected  or  ovei-whelming. 
Their  plot  was  detected,  and  malicious  hypocrisy  exposed. 
The  stater  paid  by  Peter  was  an  ecclesiastical,  the  present,  a  civil  tribute. 
Civil  power  at  times  an  intolerant  interference,  "  lording  over  conscience." 
Morbid  scrupulosity  and  servile  obsequiousness  are  both  condemned. 

1.  There  are  some  who  render  his  due  neither  to  Cajsar  nor  to  God. 

2.  Some  to  Cajsar,  and  not  to  God.     3.  Some  to  God,  and  not  to  Casar. 
4.  Some  to  both  God  and  Ca;sar,  but  either  too  weakly,  too  late,  or  too 

little. 
To  everyone  his  due : — to  God,  obedience ;    to  oui'  neighbor,  love  ;  to  tho 
authorities,  honor ;  to  the  devil,  resistance. 


Ta  KoiVapos.  It  -was  a  saying  of  tho  Eabbis,  "  wherever  any  king's  money  is  current, 
there  that  king  is  lord."  Lightfoot.  Signifies,  first  the  coin,  hut  also,  latiori  sensu,  civil 
fidelity  and  submission,  -which  were  concentrated  in  the  tribute-money.  Oosterzee. 

TO.  Toi)  ©coC.  A  proverb  of  folly  among  infidels,  that  religion  has  nothing  to  do  with 
politics.  Our  Saviour  teaches  that  a  Christian  can  go  nowhere,  without  carrying  his 
divine  principles  with  him.  To  dcmagogiTes  in  pursuit  of  office  and  plunder,  such 
Bcnlinients  may  quiet  the  reproaches  of  conscience,  where  there  is  any  left.  No  people 
can  adopt  it  without  bidding  &  final  adieu  to  their  virtue,  and  safety  as  a  nation.  Dwight. 
Others  do  not  mix  political  and  religious  duties,  or  attempt  to  bring  them  into  conflict  or 
agreement.  Mendelssohn.    The  Lord  afllrms  their  consistency  and  equal  obligation,  when 


836  SUGGESTIVE    COMMENTABY  [CHAP.  XX. 

they  are  not  in  collision.  Alexamler.  The  Stuarts  strained  the  claims  of  Caesar,  and  the 
Eoman  Hierarchy  continually  interfered  with  the  civil  power.  Slier.  A  caution  against 
omitting  the  sacred  tribute,  Ex.  xxx.  13.  Diodati,  Eaphelius.  A  caution  to  the  Pharisees, 
against  using  religion  as  a  pretence  for  sedition.  The  Herodians  were  too  much  inclined 
to  make  a  compliment  of  their  religion,  to  the  Eomans.  Doddridge,  Major,  lempl'i 
tribute.  Milman.     The  inner  life.  TcrtuUian,  Langc. 

oTToSoTf .  A  troublesome  text,  which  has  bitten  so  many  preachers.  Justus  Jonas. 
It  resembles  those  boxes  in  which  every  one  is  found  to  enclose  another.  Stier.  Dr.  End, 
preaching  from  these  words,  before  Frederick  the  Great,  1756,  drew  from  them  the  motto 
of  the  Prussian  Emi>ire : — "Suum  cuique."  This  utterance  encourages  a  collision  of 
duties.  Mendelssohn.  It  is  no  Pharisaical  advice  to  serve  two  masters, — to  carry  the  trc-e 
on  both  shoulders.  Stier, 


26.  And  thc'j  could  not  talte  hold  of  Ms  words  before  the  people  :    and  they  marvelled 
at  his  answer,  and  held  their  peace. 

Take  liold.      They  desired  a  pretence  to  stir  up  the  people  against 

Him,  as  a  betrayer  of  their  liberties. 
Their  hands  ■were  tied  by  themselves,  despite  their  malice. 
God  guides  the  tongue,  -where  the  heart  is  devoted  to  Him. 
Christ  purposes  no  political  change  in  an  earthly  -way. 
There  is  not  a.  single  instance  oj  ignorance  or  mistake  in  His  words  or 

deeds. 
They  marvelled..     Whoever  read  this  scene,  and  did  not  marvel  ? 
His  enemies,  foiled,  were  taken  in  their  own  net. 
"  God  will  ever  make  the  wrath  of  man  to  praise  Him." 
Those  who  will  encounter  Christ,  must  look  for  shame  and  contempt. 
At  His  answer.     Grace  alone  holds  the  scales  even  between  God  and 

Cajsar. 
Held    their    peace.       Temporal  authority    upheld,    and   rights   of 

conscience  defended. 
The  Sadducees  were  not  present  when  He  silenced  the  Pharisees. 
Christ  supremo  Victor,  over  the  cunning  and  violence  of  His  enemies. 
In  Christ,  His  saints  will  be  victors  over  all  the  craft  of  the  wicked. 


airroO  pqiiaTot.    Not  as  in  E.V.,  "of  his  words;"  but,  "of  Him,  hy  a  wor,:l."  Alford. 


CHAP.  XX.]  ON    ST.    LUKE.  837 

27.  IT  Thai  came  to  him  certain  of  the  Sadducccs,  which  deny  that  there  is  any  resur- 
rection; and  they  ashed  him, 

Then.     On  tLo  same  day.     Matt  xxii.  23. 

Sadducees.     NotLiug  certain  known  of  their  origin. 

ZaJok  a  traditional  personage ;  they  were   the  Epicureans  of  Judaism. 

Taught  soul  and  hody  perished  together;  materialists. 

That  there  was  neither  reward,  nor  jjunishment  after  death, 

Tliey  afBrmed  obedience  founded  on  fear  a  viercenarij  motive. 

They  denied  the  resurrection,  or  that  there  is  either  angel  or  spirit,  con- 
sequently the  immoi'tality  of  the  soul.     Matt  xxii.  31. 

This  should  bo  kept  in  mind,  as  our  Lord's  answer  is  directed  against 
both  errors. 

Tliey  taught  that  the  will  of  man  is  as  free  as  before  the  fall. 

They  rejected  all  the  traditions  of  the  elders. 

They  professed  to  recognise  the  authority  of  the  Pentateuch  and  ac- 
knowledged the  prophets. 

High  in  wealth  and  station,  they  were  the  freethinkers  of  the  day. 

Eepulsive  in  then-  manners,  and  hostile  especially  to  the  Pharisees. 

Not  given  to  proselyting  like  their  modem  followers. 

Denying  Providence,  they  held  all  things  at  their  own  disposal. 

They  boasted  of  entire  freedom  from  superstition. 

Yet  in  reality  were  the  veriest  slaves  of  their  own  fears. 

Their  creed  was  drawn  chiefly  from  the  Greek  philosophy  during  the 
Syrian  Kings. 

The  leading  principle  of  the  Sadducees,  was  lov-c  of  pleasure. 

That  of  the  Pharisees,  love  of  power. 

Deny.     Truth  is  ancient,  error  is  an  iipstart  spirit  of  contradiction. 

Freetbinkers,  i.e.,  false  thinkers,  are  ever  subverting  divine  truth. 

We  see  here,  how  old  a  thing  is  unbelief,  and  Paradise  proves  it. 

We  find  in  the  Church  of  Moses,  Samuel,  and  David,  unblushing 
sceptics. 

Modern  theories  of  infidelity,  old  forms  of  unbelief  undei  neio  names. 

Resurrection.  Life  and  immortality  brought  to  light  by  the  Gospel. 
2  Tim.  i.  10. 

Brought  out  of  dim  twilight  into  clear  and  glorious  day. 

Enoch's  trailslation,  first  intimation  of  a  future  state. 

Hannah  the  mother  of  Samuel  alludes  to  the  resun-ection.     1  Sam.  ii.  6. 

Job,  "  I  know  that  my  Kedeemer  liveth."     Job  xix.  25. 

Isaiah,  "  Awake  and  sing,  ye  that  dwell  in  the  dust."     Isa.  XKvi.  19. 

Daniel,  "  They  that  sleep  in  the  dust,  shall  awake."     Dan.  xii.  2. 

The  appearance  of  Moses  and  Elias  ou  the  mount.     Luke  Ia.  30. 


838  SUGGESTIVE     COMMENTAKY  [CHAP.  XX. 

"  This  day  shalt  thou  be  mth  Me  in  Paradise."     Luke  xxiii.  43. 
Eestoration  of  the  young  man  at  Nain,  and  resurrection  of  Lazarus  prove 

the  doctrine. 
Denying  it,  man's  responsibility  and  retribution  fall  with  it. 
Not  caused  by  any  process  or  law  of  nature,  but  by  the  Almighty  power  of 

God.     Phil.  iii.  21. 
Christ  draws  no  reasons  from  the  alleged  indestructible  nature  of  the 

soul. 
No  proudly  speculative  dreamings  about  the  "  spirit  divine." 
It  is  founded  on  God  "Who  alone  hath  immortality  ^     1  Tim.  vi.  16. 
No  tribe  has  ever  been  found  withoiit  an  idea  of  future  life. 
"  Gathered  to  their  fathers,"  implies  more  than  buried  beside  them. 
Abraham  in  offering  up  Isaac  had  faith  to  receive  him  back  again  from 

the  dead.     Heb  xi.  19. 
Asked  Him.      Catechized,  Satan  never  ceases  to  lay  snares  for  the 

ministry. 
They  would  render  the  Saviour  odious,  making  Him  to  appear  a  Sadducee. 


'S.ah&avKaiuiv.  Some  of  the  early  Christian  writers  (Epiphanius,  OTigen,nnd.  Jerome) 
attribute  to  the  Sadduceea  the  rejection  of  all  the  Facrod  boobs,  except  the  Pentateucn. 
But  it  is  now  generally  admitted  that  this  is  an  error,  which  arose  from  a  confusion  of 
the  Sadducees  with  the  Samaritans.  Sadducees  denied  that  the  Israelites  were  in  pos- 
session of  an  Oral  Law  transmitted  by  Moses.  Smith's  Dictionary.  It  is  a  mistake  into 
which  many  commentators  have  fallen,  to  suppose  the  Sadducees  recognised  only  the 
Pentateuch :  they  acknowledged  the  prophets  also,  and  rejected  tradition  only.  Winer, 
AJj'ord.  A  middle  \'iew,  endorsed  by  some  of  the  Fathers,  is  that  they  subordinated  the 
Other  writings  to  the  Pentateuch.  Neander,  Stier.  Their  position  towards  the  remainder 
of  the  Scriptures  was  officially  an  ambiguous  one.  They  dared  not  reject  them,  but 
desired  to  class  them  among  traditions.  Lange.  Denied  by  Brorvn,  Sepp. 
a.va.<rta(Ti.u.  "Ne  forte  animas  Acheronte  reamur 
Effngere  aut  umbras  inter  vivos  volitare."    Lucretius,  b.  iii. 

Pythagoras  maintained  the  transmigration  of  the  soul.  Ilis  motto : — Omnia  mu- 
tantur,  nihil  iuturit.  Plato  held  matter  and  the  soul  eternal.  The  Mohammedans  hold 
there  is  a  certain  bone  in  the  body,  which  resists  dissolution,  and  will  serve  as  seed  for 
the  next  body.  Origen,  Ossian,  Doddwell,  held  the  soul  resides  in  the  air  after  death. 
Gauls  and  Egyptians  buried  with  their  dead  their  arras,  utensils,  &c.  "  They  have  gone 
down,  they  have  laid  their  arms  under  their  heads,"  Ezek.  Wilkinson.  The  Gospel,  not 
the  Law,  revealed  «the  resurrection.  Oostcrzcc.  As  to  the  identity  of  the  body  to  be 
raised,  it  is  replied,  one  foot  of  the  surface  of  the  earth  would  supply  material  for  the 
bodies  of  a  constant  iwpulation  of  six  hundred  millions,  for  twenty  thousand  years. 
Ifoadly's  Doctrine  of  the  Resurrection;  Locke's  Controversy  with  V/orcester.  The 
resurrection  of  the  same  person  is  promised,  but  not  of  the  same  body.  Reason  digs 
beside  this  doctrine,  sweeps  past  it ;  pride  flies  over  it.  Zinzindorf.  In  the  promises  of 
the  O.T.  every  one  finds  what  lies  at  the  bottom  of  his  own  heart.     Blessings  for  timo 


CHAP.  XX.]  ON    ST.    LUKE.  83'J 

and  elernity.  Pascal.  The  key  to  the  enigmas  of  Job's  history  found  in  xix.  25.  Stier. 
Those  only  can  speak  of  immortiUity  who,  through  the  higher  life,  have  won  a.  victory 
over  death.  Sclileiermachcr.  The  Egjptiims,  among  whom  the  Hebrews  lived,  had  mail/> 
the  future  life  a  caramon  doctrine  o£  the  people.  Immortality  must  have  be«n  cc'itjcni)  J 
to  a  people,  who  amidst  Polytheists,  could  rise  to  the  sublime  idea  of  one  God.  Moliter. 
SimjJy  a  renewal  of  life,  and  not  a  reunion  of  the  soul  and  body, — the  error  of  the 
Saddueees,  a  denial  of  the  immortality  of  the  soul.  Campbell. 

"  Aikcd."    Curiosity  of  seeing  how  He  would  solve  a  difficulty  their  antagonists  could 
not.  3Icyer,  Andrews. 


28.  Sailing,  Master,  Moses  wrote  unto  us.  If  any  man's  brother  die,  having  a  wife,  and 
lie  die  without  children,  Oiat  his  brother  should  take  his  wife,  and  raise  uv  seed  untu  hiv 
brother. 

Saying'.     Doitbtless  a  hackneyed  objection  against  tLe  resurrection. 
TLiey  ■would  tempt  Him  either  to  contradict  Moses,  or,  sanction  their 

frivolous  argument. 
If  they  knew  the  prophecy  of  His  o\vn  resurrection,  they  would  hint  Hid 

hope  to  be  mere  enthusiasm. 
Caiaphas  and  many  of  the  Sanhedrim  were  Saddueees. 
Master.     Teacher.     They  admit  His  authority  as  a  Teacher,  if  not  as 

a  Prophet. 
The  question  im23hes  our  Lord's  belief  in  the  resurrection. 
Moses.     Luke  ii.  22.     Imiilies  that  Moses  could  not  have  presupposed 

tlie  resun-ection. 
The  very  precept  appealed  to  was  intended  by  God  to  hint  at  the  resurrec- 
tion. 
"Wrote.     Luke  i.  63.     Method,  materials  of  writing.     See  Notes. 
Erother  die.     Mortals  on  the  borders  of  the  grave  should  not  be  afraid 

to  look  into  it. 
"  All  men  think  all  men  mortal  but  themselves."     Yoimrj. 
The  spirit  needs  consolation  under  its  terrible  bereavementa. 
Yet  the  Saddueees  would  deprive  us  of  this  source  of  comfort. 
Infidels,  Saddueees  revived,  would  wrest  from  us  the  gospel  hopes. 
A  wife.     A  large  share  of  onr  enjoyments  found  in  domestic  comforts, 
'■  God  setteth  the  solitary  in  families."     Psa.  Ixviii.  6. 
Raise  up  seed.     Gr.  After-growth  out  of  his  grave. 
The  verb  has  the  root  of  the  noun  resurrection. 
This  well  known  lav/  is  founded  on  Deut.  xxv.  5. 
To  preserve  the  inheritance  and  genealogy  of  the  families  distinct. 


340  SUGGKSTITE    C0M2IENTARY  [CHAP.  XX. 

The  general  precept  expressly /or&acZc  a  man  to  maiTy  his  brother's  wife. 

Lev.  xviii.  16. 
Building  up  families  and  providing  for  them  engross  most  minds. 
A  half  restrained  sensual  sneer  perhaps  at  the  whole  Mosaic  ordinance 
These  inquisitors,  blunted  in  moral  preceptions,  did  not  discover  this 

arrangement  to  continue  a  name,  foreshadowed  immortality. 


The  qnestion  -was  coarsely  devised  and  coarsely  pnt.  Ellicott.  The  question  from 
the  Sanhedrim,  in  fact,  a  concealed  threatening  of  death  to  Him.  Deficit  nubos  atque 
ahiit,  sic  descendens  in  sepnlchrum  non  rcdit.  Lightfoot, 

Ka\  OUT05.  The  introduction  of  oCros  giv-es  emphasis  to  the  occurrence  signilled  by 
the  verb,  and  is  thus  used  where  a  series  of  actions  or  circumstances  is  recorded 
respecting  a  certain  subject,  Webster's  Syntax. 


29.  There  were  therefore  seven  brethren:  and  the  first  tool:  a  icife,  and  died  without 
children. 

Seven  brethren.    Extravagant  fiction  invented  to  perplex,  or  perhaps 

to  throw  ridicule  on  the  doctrine  of  a  resurrection. 
The  Sadducees  a  perfect  type  of  infidelity  in  all  ages. 

1.  Boasting  their  freedom,  they  are  slaves    of  unbeliel 

2.  Seemingly  unijrejudiced,  they  are  bigoted  and  contemptuous. 

3.  Prating  about  the  si>irit  they  are  entangled  in  sensuality. 

4.  Pretending  to  be  inquirers,  they  propagate  fables. 

5.  Confident  in  their  weapons  they  show  stupidity  in  their  use. 

SO.  And  the  second  took  her  to  wife,  and  he  died  childless. 

Childless.     Some  refer  this    allegorically  to    the    Jewish  sjiiagogue. 
Avihrose,  Jerome,  Oxford. 


This  verse,  except  the  words  /tat  6  ievrepos,  omitted  by  many  ancient  authorities. 
Titchendorf,  Alford ;  omitted.  Cod.  Sinai. 


81.  A7id  the  third  took  her;  and  in  like  manner  the  seven  also  :  and  they  left  no  child- 
Ten,  and  died. 

No  children.    God  frequently  confounds  the  plans  of  men  concerning 
their  honors.  "* 


CHAP.  XX.]  ON    ST.    LUKE.  '611 

Ho  compels  them  to  think  rather  of  dying  to  this  present  world,  than  of 
immortalizing  their  names  in  their  posterity. 


Omit  Kol  before  ov  KareAinov.  Tischcndorf,  Alford. 


82.  Last  of  all  the  woman  died  also. 

S3.  Therefore  in  the  resurrection  whose  wife  of  them  is  she  ?  for  seven  had  her  to  wtjf. 

Therefore,  i.  e.  well  then,  as  au  example  of  tltis  Jaiv. 

Resurrection.     Ironically  for  the  so  called  resurrection. 

On  the  so  called  last  day,  in  which  we  would  willingly  believe. 

Did  Moses  in  his  law  prepare  such  confusion  for  the  future  life? 

"Whose  wife  ?     The  superficial  objection  partakes  of  sensual  levity. 

They  profess  to  be  those  who  kneio  ;  the  iUumi'iati  of  Israel. 

Their  knowledge  a  delusion  resting  on  a  twofold  ignorance. 

They  anticipated  on  the  part  of  Jesus  a  distinction  vain  as  their  o-ma. 

The  seven.     Not  a   Herodian  question,    to   embroil    Him  with  the 

Government. 
It  "was  a  mere  i^uzzle,  or  a  scoff  at  the  resurrection. 


TsavTiav,  omitted.  Tischendorf,  Afford,  Cod.  Sinai.  For  iv  -no  ovv,  &c.,  -q  yviTj  oiv  iv 
TJi,  &c.  Tischendorf,  Alford.  yCi/eTai  yvvi],  doth  the  woman  become.  Alford.  i'or 
yCvitai,  lo-Tai.  Cod.  Sinai. 


84.  And  Jesus  answering  said  unto  them,  The  children  of  this  world  marry,  and  arc 
given  in  marriage : 

Jesus  answering.    We  admire  His  patience  and  gentleness  towardt 

such  folly. 
It  showed  great  condescension  to  notice  an  absurd  question. 
Do  err.     Matt.  xxii.  29.     With  keen  rebuke  He  conceded  to  tbc  Pharl' 

sees,  certain  knowledge  of  the  scriptures.     Luke  xi.  52. 
The  Sadducees  charged  with  wilful  ignorance  of  the  word  of  GovL. 
The  former  He  pronounced  hypocrites  ;  to  the  latter,  "  Ye  err." 
Errors  concerning  God,  ruin  all  other  truth. 


842  SUGGESTIVE    COMHENTARY  [CHAP.  XX. 

Children  of  this  world.   The  error  of  the  peculiar  sanctity  of  celibacy, 

not  sauctioued  by  this  text. 
Grace  abolishes  not,  but  elevates  the  law^  of  nature,  for  they  are  the  laws 

of  God. 
•'Forbidding  to  marry,  "  one  of  the  distinctive  marks  of  the  man  of  sin. 

1  Tim.  iv.  3. 
Marry.     Kefers  to  males.     Given  in  marriage,  to  females. 


an-oKpiSeW,  omitted.  Tischendorf,  Alford,  Cod.  Sinai,  oi  viol  tov  aiwi-o?,  Of  this 
age,  or  fleeting,  transitory,  period.  Stier.  Luie  here  omits  our  Lord's  words,  as  recorded 
by  Matt.  xxii.  29,  -KKavaad^  /iij  eiSdrej  tos  ■ypa(^as,  -which  were  specially  relevant  to 
Jewish  readers ;  and  records  the  argument  derived  from  the  differer.ce  of  this  world  (6 
aioi;' ovTos)  and  the  next.  Wordsworth,    vioi.    More  given  to  sensuallifo.  ISIoom^eW. 


35.  But  Viey  which  shall  be  accounted  worthy  to  obtain  that  world,  and  the  resuirtiC' 
tionfrom  the  dead,  neither  marry,  nor  are  given  in  marriage : 

Accounted  worthy.     Implies  despising  the  present  world. 

He  prepares  "many  mansions,"  and  saints  for  them. 

it  intimates  that  there  is  some  difficulty  in  reaching  them. 

"  So  run,"  1  Cor.  ix.  24,  implies  a  danger  of  not  reaching  the  goal. 

That  world.     Many  worlds,  from  all  which  heaven  is  distinguished. 

This  world's  purpose  accomplished,  it  will  be  no  more  needed. 

That  icorld  will  be  the  final  state  of  the  universe. 

It  will  be  peopled  by  angels  and  the  redeemed. 

Resurrection.     The  glorious  resurrection  alone  renders  us  immortal. 

"  Why  should  it  be  thought  incredible,  that  God  should  raise  the  dead  ?  " 

Acts  xxvi.  8. 
This  sublime  expectation  ever  sustained  suffering  saints. 
"  They  had  respect  unto  the  recompense  of  reward."     Hcb.  xi.  2G. 
"  They  hoped  to  obtain  a  better  resurrection."     Heb.  xi.  33. 
The  resurrection  of  the  good,  called    "  the  resurrection  of  the  just." 

Luke  xiv.  14.     See  Notes. 
The  resurrection.     By  way  of  excellence,  alone  dcscrviug  the  name. 
Tiiere  is  to  be  "  a  resurrection  of  the  just  and  unjust."     Acts  xxiv.  15. 
Marry.     The  i-elations  arising  from  distinction  of  sex  will  cease. 
The  redeemed  will  be  new  creatures  in  Christ  Jesus. 
Clothed  in  spiritual  bodice,  adapted  to  their  own  sphere.     1  Cor.  xv.  44. 


CHAP.  XX.]  ON    ST.    LUKE.  343 

*'  01(1  things  Lave  passed  away ;   behold,  all  things  have  become  new." 

2  Cor.  V.  17. 
No  other  marriage  in  heaven,  thaft  "  the  marriage  of  the  Lamb."     Kev. 

xix.  7. 
But  no  indirect  depreciation  of  marriage  found  here. 
Jlarriage  instituted  in  Eden,  before  man  fell  into  sin. 
The  original  law,  confirmed  by  our  Lord's  precepts,  and  sanctioned  by 

his  presence  and  miracle. 
A  type  of  the  spiritual  union  subsisting  between  Christ  and  His  Church. 
That  alone  is  eternal,  in  married  love,  which  is  spiritual  in  its  foundation. 
The  redeemed  will  meet  each  other,  not  as  man  and  wife,  but  as  angels. 


KaTa.^ua8ivTe<s.  Made  agreeable  to  that  world,  i.e.  through  or  by  the  imputed 
righteousness  of  Christ,  and  the  sanctification  of  the  Holy  Ghost.  toC  oXiavoi;  tKfivov. 
The  Messianic  aialc  is  represented  as  coincident  with  the  resurrection  of  the  jhs*,  chap, 
siv.  14,  which  is  heie  exclusively  spoken  of.  It  is  a  privilege  which  shall  not  be  shared 
by  all,  but  only  by  the  txAeKTois.  Oosterzee.  e/ceiVou.  That  age :  that  permanent,  abiding, 
etato.  Olshausen. 

avaa-Tacreto^.  Applied  to  the  rising  of  the  wicked,  but  not  with  the  addition  of  eV 
veKpuin,  out  from,  aniony  the  dead.  Stier.  yafjiova-iv.  As  they  cannot  die  any  more, 
they  will  have  no  need  of  a  succession  and  renewal,  which  is  the  main  purpose  of 
marriage.  Alj'ord.  In  the  words,  "for  neither  can  they  die,"  we  have  the  reason  why 
they  do  not  marry.  Wordsworth.  A  new  proof  indicated  by  Mosea,  that  what  in  man 
conforms  to  God's  image,  cannot  be  destroyed  in  eternity.  Stier.  The  doctrine  of  two 
resurrections  distinctly  taught,  1   Thess.  iv.  14-17 ;    Kev.  xx.  5-6.  Nitzsch,  Olshausen. 


86.  Neither  can  they  die  any  more  :  firr  they  are  equal  unto  the  angels ;  and  are  the 
children  of  God,  being  Vie  children  of  the  resurrectioTU 

Neither  die.    God  alone  hath  immortality  in  Himself.     1  Tim.  vi.  16. 

Their  only  Father,  Jehovah ;    their  only  brethren,  angels  and  spirits. 

Death  is  ever  emptying  the  homes  of  earth's  inhabitants. 

As  there  are  no  births  there,  so  there  will  be  no  funerals. 

If  not  the    "  voice   of  the    bridegroom,"     neither   the  funeral  wail  ia 

heard. 
Death  stains  the  beauty,  and  damps  the  comforts  of  this  world. 
Here  indeed,  "  death  reigns,"  universal  victor.     Rom.  v.  11. 
The  spiritual  body,  one  of  the  new  things  revealed  in  the  Gospel. 
"  This  mortal  shall  have  put  on  immortality."     1  Cor,  xv.  5i. 
The  cup  of  domestic  comfort  is  mingled  with  joys  and  sorrows. 
A  painful  certainty  pervades  family  life,  that  its  bonds  may  at  any  timo 

be  broken  by  the  "  king  of  terrors." 


344  SUGGESTIVE  COMMENTARY  [CHAP.  TfX. 

Equal  to  angels.     Luke  i.  13-30.     With  masterly  tact,  He  defends  the 

existence  of  angels, 
Angels  are,  1,  entirely  spiritual.     2,  perfectly  holy.    3,  immortal.     4,  for 

ever  happy. 
Christ  made  a  little  lower  than  angels,  that  He  might  raise  His  people 

to  an  equality  -with  angels. 
Angels,  spiritual,  pure,  immortal,  happy. 
Saints  becoming  as  angels  cease  to  be  sensual,  sinful,  mortal. 
With  no  fear  of  death,  no  spot  of  corruption,  no(juality  of  earthly 

condition. 
Eejoicing  in  the  perpetual  beholding  of  God's  presence.  Bede. 
There  remain,  angelic  purity,  angelic  love,  angelic  joy. 
Higher  development,   more    perfect    communion   ■with   God,   imlimited 

delight  in  God. 
Holiness  and  spiritual  mindedness  are  the  atmosphere  of  heaven. 
Family  cares  -will  no  longer  distract  the  mind. 
Saints  naturalized,  have  their-  conversation  (Gr.  citizensldp)   in  heaven. 

Phil.  iii.  20. 
1.  Same  king.     2.  Same  laws.     3.  Same  society.     4.  Same  privileges. 
Perfectly  and  for  ever  free,  "  Ephraim  wiU  not  envy  Judah."     Isa.  xi.  13. 
Like  PaiU,  they  "  obtained  this  freedom  with  a  great  sum." 
"  Believers  wait  for  the  adoption,  even  the  redemption  of  the  body." 

Ptom-.  viii.  23. 
He  thus  refutes  the  scepticism  of  the  Sadducees  who  denied  spiritual 

existence. 
He  assumes  the  personal  existence  of  spirits  in  heaven. 
"  Here  the  law  of  our  members  is  ever  warring,  ite."     Rom.  vii.  23. 
There  the  adversary  will  not  watch  to  destroy. 
The  youth  of  our  immortality  is  educated  here. 
Children   of  God.      Because   it  is  God  alone  who   worketh    in    the 

resurrection. 
There  is  nothing  carnal  seen  in  the  regeneration  of  them  that  rise  again. 
There  is  neither  father  nor  mother,  neither  womb  nor  birth.  Theophylact. 
Participants  of  Divine  blessedness  and  immortality. 
'•  But  it  doth  not  yet  appear  what  we  shall  be."     1  John  iii.  2. 
Bom  from  above,  and  bound  for  glory,  God  owns  believers  as  His  family. 


laoyyeKoi.  In  Malt,  and  JTark,  w;  oyyeAoi  oi  ev  to"?  ovpa.v.  Not  equal,  but  similar. 
i.e.  iinrnoi-tiil.  Itoscnviuller.  Angels  not  naked  iniraort:il  RjiiiitH,  bin  have  a  heavenly 
corporolity,  Bioce  saints    are  to  have  a  colowtial  bod;.     Angels  have  no  sex,  being  all 


CnAP.  XX.]  ON    ST.    LUKE.  345 

upolion  of  as  males,  but  the  difference  that  pervades  the  sexes  here,  may  cling  to  their 
spiritual  natures  there.  Stier.  Immortal  and  sexless  as  angels,  but  celibacy  docs  not 
make  an  angel,  any  more  than  a  crown  makes  a  king.  Bernard.  The  glorified  saints 
eniiiloyed  in  training  those  dying  in  infancy,  for  a  glorious  immortality.  Stella. 

vIoCtov  @eov.  Not  used  iu  its  ethical  se!\se,  as  applied  to  believers  in  this  world, 
hnt  in  its  metaphysical  sense,  as  denoting  the  essential  state  of  the  blessed,  after  the 
resurrection: — "  they  are,  by  their  resurrection,  essentially  partakers  of  the  Divine 
nature,  and  so  cannot  die."  Al/ord.  Divine  sonship,  not  in  a  moral  (as  Matt.  v.  9),  but  in 
0,  physical  sonse  (as  Luke  iii.  88).  Oosterzee. 


37.  ^010  that  the  dead  are  raised,  even  Moses  shewed  at  the  bush,  when  he  callcth  the 
Lord  the  Qod  of  Abraham,  and  the  God  of  Isaac,  and  the  Ood  of  Jacob. 

Are  raised.      Our  Lonl  speaks  not  in  the  future,  but  in  the  present 

tense. 
He  does  not,  however,  teach  a  resurrection  occurring  immediately  after 

death. 
It  simply  shows  how  firmly  rooted  is  this  hope  in  our  Lord's  view. 
The  soul's  immortality  does  not  secure  the  body's  resurrection. 
"  The  grave  cannot  praise  Thee,  death  can  not  celebrate  Thee."     I?a. 

xxxviii.  IS. 
Moses  sh.ov/ed.     Luke  ii.  22.     Moses,  to  whom  you  have  appealed. 
That  very  Moses  whom  you  allege  as  showing  by  inference  the   contrary. 
The  citation  takes  for  granted,  the  divine  authority  of  Moses. 
The   prophets   also.      Isa.  xxvi.   19  ;    Ezek.   xxxvii.  1-14 ;    Dan.  xii.  2, 

testify  to  it. 
Many  errors  are  removed  by  a  single  text,  read  in  the  light  of  God. 
The  Sadducees  cited  Moses,  our  Lord  goes  higher  still. 
God  hath  said  many  things  also,  which  Moses  writes. 
Can  a  being,  holding  communion  with  God,  become  a  heap  of  dust  ? 
The  secret  of  all  unbelief,  alienation  of  the  inner  life  from  God. 
Moses  showed,  not  an  inference,  supplementarily  drawn  from  the  sccue  : 
But  the /act  itself;   those  dead  to  us,  were  alive  to  God. 
The  innermost  meaning  and  kernel  oi  the  divine  word,  is   no  mere  inti- 
mation, lying  deep  beneath  the  surface. 
Moses  writing  it  down,  could  evidently  understand  nothing  else. 
Christ's  exegesis,  slandered  by  ignorance  and  by  impudence. 
If  the  patriarchs  had  been  annihilated,  as  the  Sadducees  taught,  the 

language  was  a  bitter  irony,  on  the  part  of  God,  against  Himself. 
The  everlasting  One  would  not  have  been  glorified  by  being  called  thoii- 

God, — the  God  of  beings  of  an  hour,     Heb.  xi.  IG. 


84G  SUGGESTIVE   COMMENTARY  [cUAP.  XX. 

The  patriarchs  conscious,  that  li^^ng  and  dying  God  was  their  God. 
They  knew  He  would  always  remain  such. 

The  hope  of  Jacob,  Asaph  and  David,  clearly  expressed.     Psa.  xvii.  15. 
The  bush.     Either  the  place  where  the  words  were  first  uttered,  or  the 

portion  of  the  Pentateuch,  where  they  are  recorded.     Ex.  iii.  6. 
The  five  books  in  Hebrew  have  no  titles. 
Known    by  initial  words  or  phrases,  e.g.,  the  first  book,  Bereshith  in 

Hebrew;  Genesis  in  Greek,  i.e.  "  in  the  he  ginning  y 
The  Angel  at  the  bush,  a  pledge  of  that  which  the  Sadducees  denied. 
When  he  calleth.     God  spake  unto  him.     Mark  xii.  26. 
He  did  not  say  "Jit^as,"    but  "  J  awi,"  self-existing  and  eternal. 
A  glorious  truth  to  all  Christians,  that  Christ  Himself  was  the  Speaker. 
After  1500  years  we  behold  Him,  interpreting  His  own  words. 
The  covenant  of  God,  highest  pledge  of  the  eternal  life  of  the  saints. 
God  of  Abraham.      Luke  i.  55.     Neither  forgotten,  nor  indifferent  to 

promises. 
Neither  the  remembrance  nor  the  inheritance  of  the  righteous  lost. 
Though  their  bodies  be  dishonored  by  death,  they  shall  be  renewed  in 

the  image  of  Christ. 
Oflering  themselves  living  sacrifices,  they  receive  immortahty. 
Abraham  offered  himself  a  sacrifice  in  Isaac,  and  found  life  in  his  son's 

life. 
A  depth  of  meaning  is  brought  out  by  our  Lord's  answer,  which  without 

it,  we  could  not  have  discovered. 
"Without  the  body,  there  can  be  no  hfe  of  the  entire  man. 
"  Thou  shalt  sleep  with  thy  fathers,"  was  said  unto  Moses.   Deut.  xxxi  16. 
"  I  will  establish  My  covenant  for  an  everlasting  covenant."  Gen.  xvii.  7. 
Unlike  Jehovah,  to  desert  at  death,  those  trusting  Him  through  life. 
For  hundreds  of  years  the  dust  of  the  patriarchs  had  rested  in  Machpelah. 

"  I  am  their  God,"  not  merely,  "  I  was :  " — not  found  in  the  original,  yet 
lies  in  its  spirit. 

"  Thy  God,"  implies  all  that  "  I,  as  God,  can  do,  as  long  n.s-  I  am  God." 

"He  whom  the  Lord  blesses,  is  blessed  for  ever.'^     1  Chroii.  xvii.  27. 

To  whom  God  gives  Himself,  to  him,  He  has  given  eternal  life. 

Death  only  seemingly  and  partially  suspends  the  relation. 

Abraham's  soul  without  the  body,  is  not  the  entire  Abraham. 

So  long  as  the  body  lies  in  the  earth  the  man  is  reckoned  dead. 

The  God  of  Jacob.     "  I  am  thy  God."     Gen.  xxviii  21,  implies  a 
covenant. 

There  is  another  side  :    "  Tiiou  akt  Mine,"  follows  upon,  ''I  am  Thine." 

It  could  not  be  said  of  an  annihilated  being. 


CHAP.  XX.J  ON    ST.    LUKE.  3<17 

Abraliam's  hodij  had  tlie.s^aZ  of  the  covenant.     Eom.  iv.  11. 
This  disproves  the  sleep  of  the  soul,  between  death  and  judgment. 
The  antiquity  of  belief  lU  the  resuiTection,  traceable  to  Adam. 
Abel,  Enoch,  Noah,  and  Abraham,  "looked  for  a  city." 
They  desired  a  better  country,  that  is  a  heavenly.     Heb.  xi.  IG. 
The  affectionate  piety  of  patriarchs  asked  no  higher  assurance  of  the 
resurrection. 


iyetpovrai.  This  is  an  inference  from  tlie  continued  existence  of  the  dead.  Our 
Lord  spoaks  of  them  as  being  now  in  the  resurrection  state,  implying  their  present  cou- 
Bciousness,  and  probably  also  their  independence  of  time.  W.  d  W. 

Koi  Mujuo-i^j.  Not  only  the  rest  of  the  prophets,  but  even  Moses.  Bengel.  efi^i'uo'Ei'. 
To  disclose  what  is  secret;  to  indicate;  to  declare.  Here  indicates,  rather  than  proues. 
irrl  Tris  pdrov,  in  the  section  which  treats  upon  the  bush,  enl,  with  the  genitive,  answers 
to  the  question,  where?  Webster's  Syntax. 

0eov  'A/3paaja.  This  only  proves  the  immortality  of  the  soul,  not  the  resurrection  of 
the  body.  Campbell.  It  refers  to  a  covenant,  represented  as  still  valid,  implying  the 
future  re-union  of  the  soul  and  body.  Not  an  argument,  but  an  authoritative  declaration. 
of  the  truth.  Alexander.  The  promise  of  the  land  of  Canaan,  made  to  Abraham,  being 
0,3  yet  unfulfilled,  he  must  rise  again.  Mede.  It  is  something  bordering  on  profaneness, 
to  suppose  any  deficiency  of  proof,  such  as  fell  short  of  what  the  occasion  demanded. 
As  the  Sadducees  were  silenced,  the  suspicion  arises  that  we  do  not  undeistand  tho 
Scriptures.  As  faith  alone  could  dictate,  so  faith  alone  could  receive  the-exposition. 
Stier.  Not  resurrection,  but  the  glorious  truth,  out  of  which  that  doctrine  springs. 
Alford,  Brown.  The  words  testify  against  the  sleep  of  the  soul,  hange.  They  testify 
against  the  inactive  repose  of  the  dead.  Muller.  Pantheism,  one  of  the  deadly  errors  of 
the  day,  destroys  human  peraonality,  by  repjesenting  all  forms  of  creaturely  life  as  mere 
manifestations  of  the  Infinite,  in  space  and  time.  Our  Lord's  words  cut  up  this  error  by 
the  roots. 


38.  For  he  is  not  a  God  of  the  dead,  but  of  the  living :  for  all  live  unto  him. 

Dead.     Not  of  dead  cor^Dscs,  but  of  living  men. 

Clearly  ttaches  that  at  death,  the  man  lives  on  in  the  soul. 

Those  raised  without  holiness,  raised  tc  immortal  death. 

Those  spiritually  minded,  who  have  crucified  the  flesh,  raised  to  immortal 

life.     Gal.  v.  24  ;  ii.  20. 
Living.     Their  relation  to  God  indissoluble  because  of  "covenant." 

Heb.  viii.  10. 
The  Spirit  oft  reminds  us  o!  the  joyous  character  of  the  hfe  to  come. 

Matt.  XXV.  21. 
Of  its  social  aspect.     Matt.  viii.  11.     A  coronation  banquet,  of  kinn-s. 


348  SUGGESTIVE    COMMENTARY  [CHAP.  XX. 

Even  relation  between  pastor  and  flock  is  not  forgotten.     1  Thes.  ii.  19. 

Xiife  is  never  ascribed  to  the  icickcd  in  the  future  world. 

They  rise  indeed,  but  to  a  "  resurrection  of  damnation."     Dan.  xii.  2. 

The  sleep  of  the  soul  after  death,  proved  a  mere  dream. 

Live  unto  Him.     No  one  is  dead  to  Him,  or  in  His  sight.    They  have  a 

living,  abiding  interest  in  Him. 
1.  They  live.     2.  They  live  to  Him,  and  therefore  an  imperishable,  holy, 

blessed,  and  common  life. 
I'hey  who  have  not  fotmd  God  have  lost  even  themselves. 
True  believers,  though  dead,  live  more  truly  than  when  on  earth. 
Bond  of  faith  vfith  the  living  God,  a  pledge  of  resurrection. 
Life  of  believers  is  as  secure  as  the  life  of  God ! 
Our  covenant  with  God  abolishes  death  as  well  as  sin. 
Immortality  and  resm'rection,  indissoliably  linked  together. 
Christ,  the  Conqueror  of  unbelief,  reproving  and  correcting  it. 
Men,  dead  to  this  world,  still  living  for  the  next. 
Visible  and  invisible  worlds,  present  to  God,  as  one  community  of  beinge. 


^(^I'TMi'.  Talmud  speaks  grossly  of  those  raised.  "The  woman,  having  had  two 
husbands,  in  the  world  to  come  will  be  given  to  the  firirt."  Liijhtfuot.  ^Cocnv.  "We  have 
in  this  argument  a  further  generalization  than  in  Matt,  and  Mark.  There  it  is  a  covenant 
relation;  here  a  life  of  all,  living  and  dead  :  in  the  sight  of  God,  who  inhabiteth 
eternity,  the  being  of  all  is  a  living  one,  in  all  its  changes.  Alford.  A  sublime  er- 
pressioD,  especially  if  we  do  not  limit  tire  iroi'Tes  to  the  vexpoi,  but  refer  it  to  all  the 
creatures  of  God.  Oosterzee.  To  depend  upon  God  for  life.  Bloomfield.  Still  living, 
since  all  things  are  present  to  Ilim.  WeUtcin,  Doddridge.  Death  does  not  terminate 
our  living  unto  Him.  Campbell. 


89.  ^  Then  certain  of  the  scribes  ansicering  said,  Master,  thou  hast  well  said. 

Scribes.     Enjoying  His  victory  over  the  Sadducees.  History,  Luke  v.  21. 

Master.     Gr.  Teacher.    Next  to  the  atonement,  Christ's  great  work. 

Well  said.     Some  approve  truth,  because  it  flatters  their  own  opinion. 

Others,  from  contempt  of  those  who  oppose  them. 

Others  from  mere  want  of  ability  to  contradict  it. 

And  others  faom  a  i)roud  usurjoation  of  the  key  of  knowledge. 

Truth  should  be  loved  for  its  own  sake,  and  from  an  humble  love  of  tho 

God  of  Trutli. 
Tlie  ground  of  all  contention,  is  ignorance  of  the  Scriptures. 


CHAP.  XX.]  ON    ST.    LUKE.  8*40 

40.  And  after'that  they  durst  not  ask  him  any  question  at  all. 

Dvirst  not.     Gr.  no  longer  daring  to  question  Ilim. 

Some  retreat  to  renew  more  cunningly  and  vigorously  the  assault. 

God  for  His  oven  glory,  always  renders  truth  finally  victorious. 

Yet  its  defenders  often  permitted  to  sink  under  violence. 

Wicked,  unlike  honest  assailants,  stealtlnhj  attack  the  truth. 

They  create  perplexities  only  to  mystify  and  confound. 

They  caricature  Christianity,  then  ridicule  their  own  picture, 

Satan's  old  craft,  first  blackens,  then  persecutes  goodness  and  truth. 

They  charge  their  own  absurdities  on  the  Divine  wisdom. 

"  Avoid  profane  and  vain  babblings."     2  Tim.  ii.  16,  23. 

"  HymeuEeus  and  Philetus  erred,  saying  the  resurrection  is  past."  2  Tun. 

ii.  18. 
To  the  Bible  alone,  not  nature,  we  owe  our  faith  in  immortality. 
Sad  and  dark  indeed  is  the  sceptic's  Iwpe  of  annihilation. 
Wretched  as  it  is,  even  that  shall  be  blasted. 

"  The  Lord  Jesus  Christ  shall  change  our  vile  bodies."     Phil.  lii.  21. 
The  most  endearing  relations  of  life  are  limited  in  duration.  ' 
"  lie  that  is  manied,  careth  for  the  things  of  the  world."     1  Cor.  vii.  33. 
Ties  of  friendship  innocent;  ties  of  parents  and  children,  of  husband  and 

wife,  tender,  but  all  destined  to  perish. 
Those  of  grace  alone,  prove  everlasting  through  our  "  Elder  Brother." 
Pharisees  and  Sadducees,  ruling  spirits  of  error,  ever  divide  the  world. 
The  human  mind  vibrates  between  superstition  and  infidelity. 
Question.     This  ends  the  interrogatories  addressed  to  Jesus. 
Worst  opponents,   those  unable  to  convict  of  error,  or  betray  us  into 

mistake. 
His  foes  intensely  malignant  no  longer  dare  question  Him. 
The  complete  rout  of  the  Sadducees  called  forth  the  Scribes'  praise. 
They  felt  the  full  force  of  the  argument,  though  we  may  fail  to  do  so. 
He  knew  the  manifold  resources  of  the  Scriptures  ;  He  inspired  them. 
From  their  varied  stores.  He  selected  weapons  to  confound  all  opposers. 
Two  sources  of  unbelief  with  the  Pharisees.     1.  A  low  grpvelling  idea  of 

the  Messiah. 
2.  Pride  in  a  literal,  but  superficial  scripture  knowledge. 
Silence  of  impenitent  cavillers,  no  sign  of  conversion. 


For  St-,  read  yap.  Tiachcndorf,  Alford,  Cod.  Sinai, 


350  SUGGESTIVK    COMMENIARY  [cHAP.  XX. 

•J  I.  And  he  said  unto  them.  How  say  tliey  that  Christ  is  David's  son  ? 

B;iid  unto  them.     Cur  Lord  had  hitherto  been  wholly  on  the  defennive. 

He  pur^Doses  to  silence  His  enemies,  and  assert  His  claims  as  Messiah. 

The  contest  now  approaches  its  turning  point. 

His  prolonged  i:iaiise  gives  deeper  emphasis  to  His  question. 

Whose  son?    Proposed  to  Pharisees,  Matt. :    to  the  people,  Mark. 

1.  A  vital  question.      2.  A  question  for  conscience.     3.  A  question  of 

faith. 
Christ.     Gr.  anointed  ;  Heb.  Messiah,  Luke  ix.  20  ;  longed  for  by  all. 
The  great  error  of  the  Scribes,  their  low  carnal  view  of  the  Messiah's 

mission. 
They  wanted  a  prophet  greater  than  Moses,  a  king  greater  than  David. 
Borne  wonder  Jesus  did  not  apply  prophecies  publicly  to  Himself. 
God  never  forces  conviction  on  the  minds  of  men. 
Though  freedom  of  the  will  is  lost,  man's  responsibility  is  as  complete  as 

before  the  fall. 
No  resijonsible  being  to  be  dragooned  into  allegiance  to  the  King. 
XJuwiUiug  to  believe,  there  is  always  room  for  unbelief. 
David's  Son.     The  prevalent,  but  not  universal  opinion.   John,  \'ii.  27. 
To  fulfil  the  promise  Christ  was  born  the  Son  of  David. 
The  royal  family  had  fallen  into  poverty  and  obscurity. 
This  humiliation  confounds  all  prido  in  noble  blood. 
Descendant  and  heir    of    David,    thy    first    and    greatest    theocratical 

sovereign. 
"What  think  ye  (Tf  Christ?"      Matt.  xxii.  42.      The  great  question  of 

questions. 
Some  do  not  think  of  Him  at  all,  others  as  "without  form  or  comeliness." 

Isa.  liii.  2. 
But  "  to  those  who  believe,  He  is  precious."     1  Pet.  ii.  7. 
To  us  the  mystery  of  His  divine  and  human  nature,  is  familiar. 
But  one  truth  for  our  belief ;   for  faith  in  God,  in  Providence,  in  immor- 
tality, impossible,  without  acknowledging  Christ. 
His  name  implies  that  He  is  1.  The  great  Prophet.     2.  The  true  High 

Priest.     3.  The  eternal  King. 
What  think  ye  of  Christ?     1.  A  vital  question,  the  pivot  of  all  moral 

teaching.     2.  A  question  for  conscience,  penetrating  to  the  roots  of 

individual  character.     3.  A  question  of  faith,  only  to  be  solved  by 

revelation. 

w/109  nirov's.    To  the  Scribes.     In  Matt,  tlio  queslijn  is  addrossod  to  tho  PhurisOL'B. 
UTjc  tv/o  ivirtioB  acrooJ  in  their  view  of  tlio  Mossiali,  bonco  tlio  Lord  adiUosaed  bollu 


t'JIAP.  XX.]  ON    ST,    LUKIS.  351 

I/uke  omits  tho  question  of  the  lawyer,  ■which  occurred  immediately  on  the  gathcrinj,' o{ 
the  Pharisees,  after  the  last  incident.  This  question  of  our  Lord  seems  to  liavo  followed 
close  on  that,  which  was  their  lest  to  Him.  Alford.  None  but  captious  sciolists  question 
the  projiriety  of  the  inscriptions  of  the  Psalms.  Groiius.  "David's  son." — Not  a  political 
Messiah.  Dc  Wette.  He  convicted  them  of  their  infatuation  touching  the  Messiah, 
Meyer,    llo  was  the  Son  of  Man,  and  the  Son  of  God.  Lanqe. 


42.  And  David  himself  sailh  in  the  book  of  Psalms,  The  Loud  said  unto  my  Lord,  Si' 
thou  on  my  right  hand, 

David.     Heb.  Beloved.     Luke  i.  32.     Character  of  David.  See  Notes. 
Saith.  Matt.  xxii.  43,  "In  sjnrit ;  "  Mark  xii.  36,  "/?//  the  Holy  Ghost." 
Our  Lord  endorses  the  plenai-^y  inspiration  oi  the  Psalms.     Psa.  ex,  1. 
Book.     Luke  iv.  17.     His  reference  proves  them  collected  and  read  as 

one  Book, 
He  sends  them  to  a  sanctuary  whose  key  they  had  lost. 
Psalms.     David  the  sweet  psalmist  of  Israel,   (2  Sam.  xxiii.  1.)  wrote 

seventy-one  psalms,  father  of  Hebrew  poetry,  and  music. 
He  colle<;ted  the  wild  field  flowers  and  planted  them  on  Moimt  Zion. 
Plis  prevailing  strain  plaintive,  owing  to  His  many  trials. 
Lovers  of  pleasure,  made  them  a  model  for  their  worldly  songs. 
Asaph,  David's  chief  musician,  wrote  twelve  Psalms. 
Asaph's  sons  coniinued  in  the  choral  service  of  the  Temple, 
Sons  of  Korah,  of  the  family  of  Korah,  wrote  eleven  Psalms. 
Heman,  one  of  David's  chief  singers,  wrote  Psa.  Ixxxviii. 
Ethan,  an  Ezraite,  wrote  Psa.  Ixxxix  ;  a  Messianic  prophecy. 
Solomon  wrote  the  Ixxii.  and  cxxvii.  Psalms. 
Moses  wrote  the  xc.  Psalm  when  near  to  Canaan. 
Book  of  Psalms  has  ever  been  a  special  favorite  to  the  Church  of  God. 
Every  form  of  religious  thought  and  Ufe  there  expressed. 
All  changes  of  spiritual  experience  represented,  each  soul  finds  its  o\vu 

mood  described. 
Gi^owth  in  divine  life  may  be  tested  by  relation  to  this  invaluable  portion 

of  the  word  of  God. 
Some  of  the  Psalms  Messianic,  David  a  type  of  Christ, 
The  hand  that  held  the  pen,  was  David's,  but  he  was  moved  by  something 

deeper  and  higher  then  the  experience  of  the  son  of  Jesse. 
Hence  some  Psalms  are  full  of  Christ's  sufferings,  Christ  in  humiliation, 
Christ  dying,  Christ  rising,  Christ  comiug  to  judgn;ent,  Christ  reigning. 
Here  are  His  advents  to  bear  the  cross  and  wear  the  crown. 


852  SUGGESTIVE    COIIIIENTAKY  [CHAP.  XX. 

The  Kingdom  of  Grace  and  the  Kingdom  of  Glory  are  liere. 

The  Bible  scenes  become  broader  and  deeper,  the  more  they  are  explored. 

The  liOrd.     Heb.  Jehovah.   Literallj'  denotes,  He  who  is  the  Eteenal. 

This  text  quoted  three  times.     Acts  ii.  34  ;  Heb.  i.  13  ;  x.  12. 

My  Lord.     i.e.  David's.     Not  as  a  private  person,  or  individual  king. 

But  rejiresents  his  o-^n  royal  race  in  the  house  of  Israel. 

This  Pekson,  the  superior  and  sovereign  of  David,  and  of  all  Israel. 

"  God,  over  all,  blessed  for  ever." — "  Made  of  the  seed  of  David."  &c. 

Eom.  ix  5  ;  i.  3. 
His  twofold  nature  made  Him  at  once  David's  sovereign  and  son. 
Ancient  Jews  universally  identified  this  Person  as  the  Messiah. 
An  independent  monarch  like  David,  acknowledged  no  Lord  but  God. 
Sit  tliou.     Implies  rest,  glorij,  and  majesty  of  royalty. 
The  sitting  postvu-e  appropriate  to  kings  on  their  throne.     Psa.  xxix  10  ; 

ex.  1. 
Not  inactivity,  but  an  investiture  with  power  to  punish  His  fo6s. 
This  verse  more  frequently  referred  to  in  the  N.  T.  than  any  other. 
The  foimdation  of  Matt.  xxvi.  64  ;  1  Cor.  xv.  25  ;  Eph.  i.  20  ;  Phil.  ii.  11 ; 

Heb.  viii,  1 ;  x.  12  ;  1  Pet.  iii.  22  ;  Eev.  iii.  21. 
Our  Lord's  words  a  key  to  the  secret  nature  of  His  kingdom. 
To  reason,  they  prove  nothing ;  to  faith,  they  reveal  the  divine  economy. 
He  who  was  enthi'oned  in  the  hearts  of  a  few  disciples,  would  soon  sit 

in  majesty  and  reign  King  of  kings. 


Iv  pC^Xo)  xf/aK/j.uji'.  Not  in  Matt.  xxii.  43,  or  Mark  iii.  36  ;  added  here  as  conveying 
information  necessary  to  Gentile  readers.  He  omits  oi  ypantxarels  after  Ae'youo-t  (verse 
41),  as  less  interesting  to  them.  Wordsworth.  Not  the  words  of  Luke,  but  the  words  of 
the  Lord  IllmKelf.  Alford,  xj/aXfiCiv,  from  i/(aAA<D,  to  strike  a  chord,  on  the  lyre  to  which 
they  were  sung.  Called  the  "  Prayers  of  David,"  Psa.  Ixii.  20.  Augustine  and  Chriisnstom 
attribute  them  all  to  David.  Their  authors  as  given.  Jerome.  74  to  Darid.  De  Wette, 
Tlioluck.  Anonj-mous  Psalms  ascribed  to  Jeremiah,  Jeduthun,  Haggai,  and  Zechariah, 
all  arranged  by  Ezra.  Hen'jstenhcrr/,  Alexander.  The  ex.  written  to  Darvid.  Eicald, 
Mctjer ;  by  David.  HenQStenherrj,  Alexander.  Our  Lord  conformed  to  the  popular  im- 
lirsssion.  De  Wette. 

Ki/pios.    Those  evasions  by  which  the  Jews  would  nullify  the  text  as  a  proof  of 
Christ's  divinity,  had  not  yet  been  invented.      The  Talraudists  apply  it  to  Abraham 
llxe  Targumists  to  Darius  ;  and  others  to  Hezekiah.  Smith's  Test,  to  the  Messiah. 


43.  Till  I  m.n'ke  thine  enemies  thij  footatool. 

Till  I  make.     "  My  Father  workcth  hitherto,  and  I  work."  John  t.  17. 
Jesus  is  ever  destroying  sin,  and  lighting  against  the  powers  of  darkness. 


CHAP.  XX.]  ON    ST.    LUKE.  353 

Enemies.     He  has  no  other  than  those  of  man,  sin,  death,  and  hell. 
Our  greatest  enemies,  our  bosom  sins,  are  over  ready  to  betray  us. 
Devil  could  have  no  power  over  us  were  it  not  that  we  caiTy  the  elements 

of  evil  within. 
Christ  could  say,  "  The  prince  of  this  world  cometh,  but  hath  nothing  in 

Me."     John  xiv.  30. 
Christians  should  earnestly  seek  that  the  Ecdeemer  would  reign  in  them. 

Lord  of  every  motion. 
Footstool.     Eefers  to  the  complete  and  everlasting  subjugation  of  His 

enemies. 
Allusion  to  the  practice  of  ancient  conquerors  placing  feet  on  the  neck 

of  defeated  kings.     Josh.  x.  24. 
"  For  He  must  reign,  till  He  hath  put  all  enemies  imder  ffis  feet."  1  Cor. 

XV.  25. 

44.  David  therefore  calleth  him  Lord,  how  is  he  then  his  son  ? 

Lord.     Was  made  flesh  and  dwelt  among  us.    John  i.  14. 

The  mystery  of  God  incarnate.     1.  Eevealed  to  David.     2.  Hidden  from 

the  Pharisees.     3.  Confirmed  by  Jesus.     4.  Brought  to  Ught  for  us. 
How  is  he?    At  once  his  "  Eoot  and  offspring,"  his  Sovereign  and  son. 
The  only  key  to  this  enigma,  Messiah's  two-fold  nature. 
The  doctrine  had  long  been  lost  among  Jews  and  their  leaders. 
Their  inability  to  answer,  shews  their  ignorance  of  Scripture. 
Those  who  know  the  least  often  profess  to  know  the  most. 
No  part  of  the  Bible  is  better  known  in  the  letter  than  fhe  Psalms. 
No  part  so  little  apprehended,  and  appreciated  in  the  spirit. 
Hitherto  the  Saviour  treated  the  Pharisees  with  courtesy. 
He  never  flattered  their  vanity,  nor  courted  their  favor. 
When  they  censured  Him,  He  replied  with  mildness. 
When  they  preferred  charges  against  Him,  He  mildJy  confuted. 
Mark  exhibits  Christ  as  silencing  their  question. 
Jfatthew  farther  describes  Him  as  silencing  their  very  answer. 
The  Scribes  held  fast  to  Christ's  being  the  "  Son  of  David." 
That  day.     Matt.  xxii.  46.     The  silence  of  the  Pharisees  marked  the 

crisis  of  then-  hardening. 
The  final  rebuke  of  Jesus,  and  departure  from  their  temple,  a  symbol  of 

their  desolation  and  judgment. 
In  true  Christianity,  the  right  estimate  of  Christ  is  all.     Col.  iii.  11. 
Our  Lord  seemed  to  live  the  last  week  of  His  life,  in  the  Psalms. 
A  fact  which  should  not  be  lost  on  us  in  times  of  conflict  and  suffering. 


354  SUGGESTIVE    COMMENTARY  [cHAP.  XX. 

45.  H  Then  in  the  audience  of  all  the  people  he  said  unto  his  disciples, 

Audience.     Our  Saviour  never  kept  back  knowledge  from  the  people. 
The  tone  with  which  He  leaves  the  temple  seems  severe. 
Their  pernicious  principles,  not  their  persons,  He  condemns. 
His  first  and  last  visits  to  the  temple  differ  widely. 


Different  discourse  from  Matt,  xxiii.  Greswell;  identical.  Ebrard,  Robinson,  Meyer, 
Alford.  For  to?s  /naSrjTai;  avrov,  read  jrpbs  aiirous.  Tischendorf,  Alford.  Matt.  (xxii. 
4G)  and  Mark  (xii.  37)  tell  us  of  the  impression  made  by  this  question  of  our  Lord.  Luke 
evidently  hastens  rapidly  onward,  relating  but  very  briefly  the  detailed  warning  pro- 
nounced by  Christ,  with  respect  to  the  Scribes  and  Pharisees,  before  his  departure  from 
the  temple.  Oosterzee. 


46.  Beware  of  the  scribes,  which  desire  to  walk  in  long  robes,  and  love  greetings  in 
the  markets,  and  the  highest  seats  in  the  synagogues,  and  the  chief  rooms  at  feasts  ; 

Beware.     Literally  be  on  your  guard  against. 

Proud  hypocritical  teachers  more  dangerous  than  ordinary  sinners. 

A  bad  example,  sustained  by  the  authority  of  religion,  a  subtle  poison. 

A  sad  judgment,  beicare  of  those  who  ought  to  be  2}at(eriis. 

Scribes.     Luke  v.  21.     They  had  lost  sight  of  the  Messiah's  kingdom. 

To  walk.     Implying  a  needless  moving  about  for  display. 

Pride,  self-conceit,  covetousness,  hypocrisy  are  all  condemned 

The  doom  of  a  religion  without  piety  is  here  pronounced. 

They  pretend  to  honor  God  with  the  lips.     Isa.  xxix.  13. 

Long  robes.     Luke  vi.  29.     They  swept  the  ground  and  concealed  their 

feet. 
There  was  no  sin  whatever  in  walking  in  long  robes. 
But  a  wrong  motive  makes  innocent  acts,  criminal. 
Lengthened  by  their  phylacteries  or  strips  of  parchment.     Ex.  xiii.  16. 
They  were  worn  on  the  head,  arms,  and  on  the  garments. 
They  were  used  during  stated  prayers,  only  by  men. 

To  gross  hypocrisy  they  add  contemptible  foppery. 

Greetings.     Heartless   compliments,  profuse  with  orientals.      Luke 
X.  4. 

Some  magnify  their  ofice  in  order  to  magnify  themselves. 

Markets.     The  Forum  became  the  place  for  display  and  sale  of  goods. 

Highest   seats.      Luko  xiv.  10.     Vanity    ever  the  characteristic  of 
hypocrisy. 

True  grace  eyes  only  thehonor  coming  from  above. 

Synagogues.     Luke  iv.  15.     Their  form  and  histoiy.     See  Notes. 

Chief  rooms.     The  triclinium,  a  festal  couch  holding  three  persons. 


CHAP.  XX,]  ON  ST.  LUKE.  ,  355 

The  central  place,  considered  chief  a.mon[i  Greeks  and  Romans. 
A  humiliating  picture  of  the  vanity  and  levity  of  the  Jewish  clergy. 
Jesus  reading  the  heart,  hrings  out  the  darker  traits. 


Trpo(Te'xeTe  arrb  tmv  ypa^iixatiuiv.  Tho  Scribes  hero  take  prececlonee  of  the  rest  of  the 
Pharisees,  as  tho  worst  corrupters  of  tho  people,  and  are  described  from  life,  1,  in  social 
life:— lou^  robes — greetings  iu  market  places — ceremonious  titles,  &c.  2,  in  the  syna- 
gogue;? :— aspiring  to  highest  seat^,  itc.  3,  at  home : — struggling  for  places  of  honor,  die. 
4,  in  the  department  of  philanthropy: — devouring  widows'  houses,  &c.  Hypocrisy,  pride, 
and  covetousness,  tho  three  chief  features  of  which  this  picture  is  composed.  A  i^eopla 
•with  such  guides  must  ever  be  on  the  verge  of  ruin.  Oostcrzee. 


47.  Which  devour  ti'idows'  houses,  and  for  a  shoio  make  long  prayers:  the  same  shall 
receive  greater  damnation. 

Devour.     Consuming  or  spending  for  their  own  advantage. 

Widows.     Luke  xviii.  3.     The  most  defenceless  class  of  oriental  poor. 

Always  the  especial  objects,  both  of  divine  and  human  pity. 

The  unrighteous  spoliation  of  these  bereaved  and  helpless  ones  deepened 

the  Pharisees'  guilt. 
Expounders  of  law,  and  ghostly  advisers  of  the  sick  and  dying. 
Executors  of  their  wills,  and  guardians  of  their  children,  often  fearfully 

corrupt. 
Houses.     Luke  i.  23.     Material  and  form  of  oriental  houses.    See  Notes. 
A  show.     They  cloaked  their  extortion  under  a  show  of  holy  zeal. 
Long'  prayers.     Disguising  their  real  characters,  a  pretext  for  villain}'. 
Damnation.     They  sell  their  prayers  at  a  dear  rate  in  losing  their 

souls. 
This  implies,  there  will  be  degrees  of  misery  in  Hell. 
"  It  will  be  more  tolerable  for  Sodom,"  &c.     Luke  x.  12. 
Eeality  and  eternity  of  future  punishment,  a  great  truth  revealed. 
A  thoughtful  mind  cannot  think  of  it  without  a  shudder. 
This  heavier  doom  wiil  not  fall  upon  the  heathen. 
Nor  on  ignorant  profligates  who  have  never  had  Christian  privileges. 
But  upon  those  who  have  persisted  in  sinning  against  light  and  knowledge^ 

baptized  practical  atheists. 
Pharisees  had  corrupted  the  law  by  their  traditions. 
They  had  given  the  people  a  false  idea  of  the  Messiah. 
Jesus  exposed  their  ignorance  in  thek  teaching. 
And  their  hypocritical  zeal  iu  making  proselytes. 


356  SUGGESTIYE  COMMENTARY  [CHAP. 

He  proved  their  traditions  led  to  impiety  and  perjury. 

Their  ceremonies  and  hj-pocrisy  only  disguised  their  rapacity. 

Those  highest  in  Bible  privileges  may  be  io'west  in  hell. 

Infidels  affirm  a  profession  of  religion,  proof  of  hypocrisy. 

If  there  were  no  originals  there  could  be  no  imitations. 

If  no  genuine  coin  there  could  be  no  counterfeit. 

The  objection  establishes  what  it  was  intended  to  disprove. 


Kp'fj.a,  judgment,  Matt.  vii.  2:  a  judicial  »c-ntence,  Luke  xxiii.  40:  an  adverse 
sentence.  Matt,  xiiii.  14 :  execution  of  justice,  1  Peter  iv.  17.  This  word  affords  indirect 
proof  tliat  the  Lord,  on  tliis  occasion,  brought  forth  more  than  these  few  charges  against 
these  connpterB  of  the  nation.  Oosterzee. 


CHAP.  XXI.]  ON    ST.    LUKE.  357 


OHAPTEE    XXI. 

1.  AND  he  looked  up,  and  saio  the  rich  men  easting  their  gifts  into  the  treasury. 

To  obtain  a  just  idea  of  this  toucliing  narrative  we  must  connect  Marli'p 

account  with  Luke's. 
Sat.     Mark  xii.  41.     The  Lord  sits  in  the  second  court  to  observe  the 

doings  in  the  temple. 
The  i^lace  where  He  is  found,  opposite  the  treasury,  known  from  John 

viii.  20. 
He  had  finished  the  awful  series  of  woes  pronounced  against  the  Scribes 

and  Pharisees. 
His  ominous  farewell,   "From  henceforth  ye  shall   see   me  no  more,' 

still  ringing  in  their  ears. 
But  He  avoids  the  slightest  appearance  of  departing  in  irritation,  or  that 

He  feared  further  attacks. 
His  calm  silence  an  impressive  challenge  to  answer  His  upbraidings. 
In  ijerfect  gentleness  of  spirit  He  rests,  surrounded  by  His  disciples. 
Xiooked  up.     As  though  He  had  been  meditating  with  dowTicast  eyes. 
The  Lord's  last  look  upon  His  audience  in  the  temple! 
Note  His  sublime  peace  of  soul,  although  "  He  is  despised  and  rejected 

of  men." 
Those  He  looked  on  would  soon  excite  the  fearful  cry  "  Away  with  Him." 
Men  offering  gifts  to  Grod  in  His  temple  with  murderous  malignity  in 

their  hearts  ! 
A  solemn  comment  on  the  words  of  inspiration,  "  The  heart  is  deceitful 

above  all  things,"  &c.  Jer.  xvii.  9, 
Saw.    We  may  escape  the  notice  of  men  but  not  of  God. 
His  divmity  is  seen  in  discerning  their  respective  motives. 
Offerings  for  His  service  are  weighed  in  His  balance. 
"  Christ  seeeth  in  secret ;  the  Lord's  eyes  are  in  every  place." 

Pro.  XV.  3, 
In  all  our  acts  and  gifts  we  must  desire  to  bo  seen  by  Christ  only. 
He  then  looked  up  hom.  His  seat,  He  now  looks  down  from  His  throne. 
This  incident  probably  occurred  Tuesday  of  the  last  week. 
,   39 


358  SUGGESTIVE    COMMENTARy  [CHAP.   XXJ. 

The  Lord  neitlier  blames  nor  despises  the  gifts  of  the  rich. 
Gifts.     Even  heathen  often  make  great  sacrifices  out  of  sympathy. 
This  instinct  of  fallen  humanity  is  like  a  smile  on  the  face  of  death. 
Desire  of  making  some  sacrifice  inseparable  from  the  religious  feeling. 
"  Thou  shalt  not  appear  empty  before  the  Lord."     2  Kings  xii.  9. 
Treasury.     In  the  court  of  the  women.     No  one  ever  allowed  to   sit 

in  the  court  of  Israel. 
Thirteen  chests  called  trumpets,  from  their  shape,  received  the  gifts. 
They  had  inscriijtious,  shewing  the  objects  of  their  charities. 
Two  were  for  the  half -shekel  tax  fixed  by  law.     Ex.  xxx.  11. 
Others  for  purchasing  altar  victims,  wood,  and  incense. 
The  money  went  to  buy  wood  (very  costly),  salt,  &c. 
Here  precious  treasures  were  kept,  as  now  in  banks.     Neh.  x.  37-38. 
He  rests  at  the  temple  gate,  after  He  had  refused  a  throne. 
The  righteous  Eequiter  of  hidden  evil,  Bevealer  of  hidden  good. 
Jerusalem's  ruin  and  His  kingdom  filled  His  mind. 
Yet  he  had  an  eye  for  the  humble  devof;ed  widow. 
Though  He  left  the  doomed  temple  with  words  of  holy  wrath,  He  lovingly 

noticed  her  gift,  and  for  ever  honored  her  devotion. 


avaj3Ae'i|/as.  From  liis  hearers. -BeH(7fZ;  disfiiples.  Jirci/er.  y.a.^oi^v\6.Kiov .  It  may  bs 
that  we  are  to  understand  this  of  the  si^ecial  treasury  chest,  spoken  of  by  Josephus,  Ant. 
Jud.19,  6,  1;  comp.  2  Kings  xii,  9.  Ooster:ee.  Some  part  of  the  court  of  the  women 
intended,  perhaps  a  chamber  in  connexion  with  the  thirteen  chests.  Lu^ke.  Sotpa.  Mark 
uses  x'l'^Ko*',  the  Roman  as  ;  and  specifies  that  the  sum  cast  in  by  the  widow  made  a 
Eomau  quadrans.  Luke  says  Bvo  Kctrrd,  and  explains  to  his  readers  that  what  thsy  were 
casting  in  were  Suipa,  offerings  to  God.  Wordsworth.  These  offerings  made  at  the  three 
great  feasts,  to  compound  for  tithes.  Mitjor. 

XaXxbi/.  This  compound  of  copper  and  zinc  was  unknown  to  the  ancients.  It 
referred  to  copper,  Pent.  viii.  9;  Job.  xxviii.  2.  Hebrew,  shining.  nkovcrCovs  belongs  to 
TOus^aAXoi'Tas.  It  was  not  the  ricli  only,  but  6  oxAo;  (Mark)  who  were  castmg  gifts  in. 
Alford. 


2.  And  he  saw  also  a  certain  poor  icidow  casting  in  thither  two  mites. 

Saw.     The  Lord  of  heaven  calmly  watches  tlic  humblest  of  Ilis  creatures. 
He  saw  in  the  future  the  destruction  of  the  Temple  and  Jerusalem. 
Ho  saw  burning  worlds,  and  the  judgment  throne  set  up. 
Tet  Ho  weighs  in  a  balance,  and  pronounces  on  an  humble  act. 


CHAP.  XXI.]  ON    ST.    LUKE.  859 

He  observes  the  tlpng  embers  of  the  expiring  fire  of' God  in  the  temple. 

Certain.     Marie,  oiifl.     The  mimerical  indicates  she  came  alone. 

Poor  widow.      Perhaps  one  of  those  whoso  tragic  fate  the  Lord  had 

just  depicted. 
She  must  have  been  poor  indeed  when  two  mites  wei-e  her  alL 
Notwithstanding  her  empty  purse,  she  might  be  ealled  the  "  w!i»i/(cc/it 

ti'idow.'^ 
He  lovingly  traces  the  vestiges  of  piety  still  found  in  this  den  of  thieves. 
The  poorest  believer,  in  His  eye,  one  of  God's  own  nobihty. 
Widows'  prayers  often  render  them  public  benefactors. 
Thus  those  who  have  nothing  to  give  may  exercise  the  noblest  charity. 
Two  mites-.     Names  tico,  because  she  might  have  kept  one. 
Made  of  brass ;   |  of  a  penny  English,  J   of  a  cent,  American. 
Lulce  gives  a  coin  well  known  to  his  Gentile  readers. 
He  knew  the  amount,  who  knew  Nathaniel  and  Zacchaaus. 
He  praised  her  labor  of  love,  knowing  its  source,. 
He  compared  the  liosses.-iions,  and  the  motives  of  donors. 
Jesus  estimate-s  each  one  as  to  what  he  is,  not  what  he  has. 
He  offers  the  greatest  gift  to  God,  who  believes  it  scarcely  anything. 
"I  am  poor  and  needy,  but  the  Lord  thinketh  upon  me."     Psa.  xl.  17. 
Subject  is  peculiarly  heart-searching,  as  many  are  willingly  deceived. 
The  poor  give  far  more  in  proportion  to  tlieir  means  than  the  rich. 
The  success  of  Christ's  word  does  not  depend  on  gold. 
Yet  we  may  well  doubt  our  faith  if  we  lack  charity. 
Oiu-  income  and  expenses  hid  here,  will  be  brought  to  light,  as  well  as 

the  amount  of  our  charities. 
No  one  ever  found  himself  poorer  by  lending  to  the  Lord. 
The  value  is  only  of  importance,   as  showing  upon  how  minute  a  gilt  the 

Lord  pronounced  such  praise.     2  Cor.  viii.  2. 
It  might  be  envied  by  the  proudest  millionaire  on  earth. 


3.  And  he  said,  Of  a  truth  I  say  unto  you,  that  this  poor  icidow  hath  cast  in  more  than 
they  all : 

Said.     "  Called  His  disciples.'"     Markxii.  43.  Desires  careful  attention. 
A  cublime  elevation  of  tone  characterizes  the  decision. 
Of  a  truth.     Amid  all  the  chaff  of  seeming  religion  He  finds  a  few 

noble  grains  of  truth. 
Tlie  Saviour  an  ever-enduring  example  of  charity  in  our  judging. 
Paul  credits  even  superstitious  Athens  for  an  altar  "  to  the  unknown 
God." 


360  SUGGESTIVE    COIIMENTAEY  [cHAP.  XXI. 

Poor  widow.    Men  violate  language  saying,  We  give  our  mite. 

The  widoiv^s  mite  was  a  princely  sum. 

He  passes  by  heroic  deeds  of  world-wide  fame,  but  not  the  cup  of  cold 

water,  Mary's  box,  or  the  widow's  mite. 
In  His  eyes  her  heart  was  infinitely  richer  than  her  gifts. 
He  knew  the  treasures  given  were  abused,  and  the  temple  doomed. 
Her  motive  secured  imperishable  honor  to  her  two  mites. 
Mistrust  that  reasoning,  that  discourages  the  humblest  offerings. 
He  weighs  acts  of  munificence  in  a  heavenly  balance. 
A  secret  how  one  may  be  liberal  without  giving  much.     Acts.  iii.  6. 
No  sacrifice  too  great  for  love  to  His  cause. 
In  God's  eye  no  sacrifice  of  love  is  too  little. 
How  really  little  a  rich  man  does  when  he  only  gives. 
The  holy  simplicity  of  heart,  the  best  of  all  our  charities. 
This  history  teaches,   1.  Charity  in  judging  others.     2.  Strictness   in 

judging  om-selves.     3.  Watching  for  the  judgment  of  the  Lord. 
Pleasing  assurance,  the  poor  can  give  more  than  the  rich. 
Characteristics  of  the  poor  widow — 
Liberality,  reverence,  love  to  the  temple,  contempt  of  earthly  goods,  and 

trust  in  God. 
Cast  in  more.  What  manner  of  man  is  this  ?  He  speaks  as  ii  omniscient  ! 
With  calmness  and  fulness  of   sympathy,  Heobseiwes  the  smallest  good. 
From  the  cold,  hollow  hypocrisy  of  the  Pharisees,  He  turns  with  a  warm 

look  of  love  iipcn  tsrue  piety  in  the  temple. 
This  record  has  gladdened  many  a  saint  in  his  or  her  humble  gift. 
The  praises  of  the  Bedeemer  were  not  heardhy  the  widow  deserving  them. 
At  the  great  day.  He  will  say,  Well  done  good  and  faithful  servant. 
A  lioor  person,  in  faith  offering  anything,  presents  no  small  gift. 
Our  Lord  does  not  censure  the  giving  of  money  to  the  treasury. 
If  all  gave  their  mite  as  the  widow,  Christ's  treasury  would  overflow. 
Value  of  a  gift  estimated  by  the  sacrifices  it  involves. 
Our  Lord  gives  the  hey  to  this  jDaradoxical  assertion,  next  verso. 
It  by  no  means  implies  other  gifts  are  valueless. 


i\  jTTiox'r)  auTvj.  God  accepts  a  willing  mind :  bo  thought  the  heathen,  and  if  a  roan  is 
jjrateful  he  is  accepted  with  either  a  lamb  or  an  ox.  Ovid.  A  person  killed  a  friend, 
•while  defending  IiIh  life :  the  oracle  pronounced  hira  purer  than  before,  because  his  act 
proceeded  from  the  purest  principles.  Jjidkely.  A  poor  man  offering  himself  to  Socrates, 
uutdid  Alcibiadcs,  presenting  hia  abundance.  Acschincs. 


CUAP.  XXI.]  ON   ST.   LUKE.  .  3G1 

4.  For  all  theic  have  of  their  abundance  cant  in.  xinto  the  offerings  of  Ood :  hut  she  of 
her  penury  hath  cast  in  all  the  living  that  slie  had. 

AbtincTance.     Gr.  superfluity,  what  they  had  over  and  above. 

The  rich  seklom  feel  what  they  give,  so  much  is  left  behind. 

Charity  maldng  no  sacrifice,  little  esteemed,  though  commendable. 

One  may  "  bestow  all  his  goods  to  feed  the  poor,"  and  not  have  charity. 

1  Cor.  xiii.  3. 
God  expects  the  motive  right,  and  the  gift  right  also. 
"  Jcpus  was  rich,  yet  for  our  sakes  He  became  poor."  2  Cor.  viii.  9. 
Many  rich  persons  were  assembled  for  the  feast  at  Jerusalem. 
Jlany  displayed  their  wealth  in  their  large  offerings. 
But  in  view  of  the  cross,  He  utters  no  language  of  reproof. 
Too  many  now  content  themselves  giving  that  which  they  will  never 

miss. 
Although  obedience  is  far  better  than  sacrifice,  yet  love   will  ever  make 

the  sacrifice,  with  obedience. 
Do  the  majority  of  Christians  act  on  this  principle  ? 
Paul  mournfully  writes  to  the  Philippians  (chap.  ii.  21.),  "All  seek  their 

own,  not  the  things,"  Szc. 
Unlike  Macedonian  believers  who  gave  even  beyond  their  power,      2  Cor. 

viii.  3. 
A  "  man  accepted  according  to  what  he  hath,  and  not,"  &c.  2  Cor.  viii.  12. 
OSeriugs  of  God.     "  Poor  shall  never  cease  out  of  the  land."      Deut. 

XV.  11. 
Even  "  a  cup  of  cold  water  in  Christ's  name,"  remembered  in  heaven. 

Matt.  X.  42. 
"  He  that  hath  pity  iipon  the  poor,  lendeth  unto  the  Lord."     Prov.  xix.  17. 
God  is  here  the  borrower,  and  his  pi'omise  is  the  security. 
Even  under  a  religious  economy  provided  for  by  law,  a  system  of  voluntary 

liberality  existed. 
Sad  for  those  Christians  whom  even  the  charity  of  Pharisees  rises  in 

judgment  to  condemn. 
Penury.      Gr.  deficiency.     This  gift,  left  the  widow  nothing  in  hand  to 

supply  her  wants. 
The  Lord  speaks  positively,  gracious  condescension  appears  in  the  fulness 

of  His  language  concerning  this  munificent  widow. 
She  might  have  asked  alms  publicly  or  privately,  being  in  need. 
But  she  gives  out  of  her  deep  necessities  her  last  pittance. 
Her  splendid  charity  forgotten  in  the  glory  of  her  exalted  faith. 
All  her  living.     Substance.  Tyndale.     The  Lord  wiU  provide. 
An  empty,  yet  boimtiful  hand,  but  Jesus  remains. 


362  SUGGESTIVE    COMMENTABY  [CHAP.  XXI. 

Faith  thinks  not  of  future  necessities,  but  present  diiti/. 

He  is  the  znosi  provident  househokler  having  the  greatest  faith. 

She  forgot  her  penury,  in  the  abundance  of  God's  promises. 

He  could  read  by  a  glance  her  heart  full  of  His  own  love. 

Thus  clearness  of  vision  and  fulness  of  love  dwelt  in  Him  to  the  last. 

Faith  in  God  alone,  reserved  by  him,  who  offers  his  all  to  God. 

He  who  ofiers  necessaries,  offers  life  itself. 

How  far  is   the  spirit  of  Christ's  wisdom  from  those  who  blame  tho 

humblest  act  of  devotion. 
Those  who  give  the  most,  give  often  the  least. 

To  be  raised  above  fhe  fear  of  poverty  shows  the  power  of  divine  grace. 
Christ  does  not  blame  her  for  indiscretion  in  giving  her  all. 
He  docs  not  censure  her  vanitij  for  casting  in  with  the  rich. 
He  praises  hex  faith  in  Jehovah  Jireh.     Gen.  xxii.  14. 
Had  Jerusalem  been  filled  with  such  behevers,  the  city  and  temple, 

despite  Eome  had  been  standing  still. 


ToO  ©cov,  omitted  by  some  ancient  authorities.  Alford;  omitted.  Cod.  Sinai. 


5.  V  And  as  some  spake  of  the  temple,  how  it  was  adorned  with  goodly  stones  and  gifts 
he  said. 

Some  spake.     Tempter  bids  us  look  here  and  look  there,  never  look  up. 
Temple.     Luke  i.  9.     At  the  solemn  moment  He  was  leaving  it,  never 

to  enter  again. 
Gfoing  to  tho  Mount  of  Olives,  these  stones  must  have  been  on  the  east 

side. 
Forty-six  years  this  temple  in  building,  it  was  not  altogether  finished. 
It  was  completed  only  a  short  time  before  its  destruction. 
Solomon's  temple  stood  420  years,  was  destroyed  by  Nebuchadnezzar. 
Ilebuilt    by   Zerubbabel,  550  years   b.   c,   and  inferior  to   Solomon's. 

Hag.  ii.  3. 
Herod  the  Great  rebuilt  it  piecemeal,  preserving  its  identity.     Mai.  iii.  1. 
Architecture  superior  to  Solomon's,  by  a  classical  standard. 
During  eight  years  8,000  men  were  constantly  engaged  upon  it. 
Wonder  of  disciples,  tho  imtural  impress  of  architectural  magnificence  on 

all  minds. 
Adorned.     Garnished,  Tijndale.    In  tlio   ir.no  of   Christ   a  thing   of 

beauty,  without  life. 


OHAP.  XXI.]  ON   ST.    LUKE.  363 

Curiosity  of  men  is  amused  by  the  shadowy  glories  of  earth. 

This  praise  met  with  no  response  from  Jesus. 

Goodly  stones.     Of  purest  white  marble,  37  ft.  long,  12  broad,  8  high. 

Its  foundation  stones,  67  ft.  long,  7J  high.     Josephus. 

Gifts.     Gr.  offerings.     Jewels,   Tyrulale.     Covsrcrated  tilings. 

Crowns,  golden  and  silver  vases,  arms,  shrines,  &c. 

A  vine  with  branches  and  grapes  of  solid  gold  surrounded  the  nine  gates. 

The  first  gate  70  cubits  high,  25  wide,  and  covered  with  gold. 

The  outward  face  of  the  temple  covered  with  plates  of  gold. 

The  temple  itself  resembled  a  mountain  of  snow  and  gold. 

Eabbis  say,  "  He  who  never  saw  Herod's  temple,  never  saw  a  building." 

A  golden  table  by  Ponq)cij,  a  golden  vine  with  clusters  as  largo  as  a  man. 

by  Herod. 
Spoils  taken  by  him  from  Barbarians,  Arabians,  were  there. 
Tacitus  calls  it  "  A  temple  of  immense  opulence." 
Cassar,  Augustus,  and  Agrippa  presented  their  offerings. 
Heathen  also  offered  gifts  to  their  gods  in  temples  of  earth. 
Xenophon  gave  to  the  temple  of  Apollo  at  Delphi  on  his  safe  return. 
Temple  of  Bel,  in  Babylon,  was  adorned  with  many  gifts. 
Gifts  partly  for  ornaments,  partly  lor  public  use  at  festivals. 
Ptolemy  gave  a  table,  two   cisterns  of  solid  gold,  thirty  golden  vials, 

studded  with  costly  gems. 
127  columns  in  the  temp'e  at  Ephesus,  were  gifts  of  so  many  kings. 
The  jasper  columns  now  in  St.  SoiAia,  gifts  of  Constantine. 
The  disciples  seem  intercessors  for  the  coudemned  sanctuary. 
If  such  adornments  pertain  to  things  which  must  perish,  what  must  bo 

the  glorious  splendors  of  the  heavenly  temple  ? 


Kat  Ttfuv.  Lulce's  acconut  tlie  original.  Luther,  ScUleicrmacher,  Sasc,  Neander: 
Matthew's.  De  Wette,  Meyer.  di/a0i]/xao-t.  et  votos  suspendere  Testes,  given  as  tokens  of 
gratitude  for  safe-;y  from  shipwreck.  Gilded  statues,  locks  of  hair,  gold  and  silver 
imitations  of  wounds  curt^.  Giving  up  their  occupation,  soldiers  devoted  arras  ;  fisher- 
men, nets  ;  poets,  lyres,  harps,  &c.  Romans  frequently  dedicated  an  altar ;  erected  a 
temple.  A  golden  candlestick  was  given  by  Qneen  Helena.  Antiochus,  fined  by  tho 
Eomans  18,000  talen.s,  plundered  ii  tomple  in  Elj-mas.  Vilis  anrea,  tcmplo  reperta, 
nierosolymao  gsntis  caput.  lUic  immenste  opulentioe  templum.  Tacitus  Hist.  v.  8. 
Disciples  noted  their  solidity  ;  Mark,  magiiifcence.  Luke  alone  mentions  that  our 
liord'a  attention  was  iuN-ited  to  the  avaO-qixaTa..  Wordsworlh.  The  eastern  wall  then  only 
remained  of  Solomon's  structure,  caUed  Solomon's  Porch.  Dr.  Mead.  AWoij,  bonij 
lapidibus,  beauty  or  size. 


364  SUGGESTH-E    COMMENT^VRY  [cHAP.  XXI. 

6.  As  for  these  things  which  ye  behold,  the  clays  will  come,  in  the  which  there  shall  not 
be  left  one  stone  upon  another,  that  shall  not  be  thrown  down. 

These  things.     Spoken  after  leaving  the  temple.    Matt.  xxiv.  1. 

Behold.     Destraction  of  such  buildings  scarcely  conceivable. 

Cambyses'  army  for  vreeks  in  vain  tried  to  destroy  the  stupendous  monu- 
ments and  temples  of  Egypt,  at  Thebes. 

Behold!  marks  the  witness.  He  would  have  the  Chiurchmark  the  ful- 
filment. 

Nothing  can  resist  His  Amen,  when  the  day  shall  come. 

He  charges  them  to  look  at  it  aright,  as  a  f/lonj  doomed  to  destruction. 

"  To  you  they  appear  everlasting,  to  Me  a  vanishing  vision." 

It  is  alike  an  easy  thing  with  God,  to  ruin  an  empire,  or  make  a  single 
hair  grey. 

Days  will  come.     Jesus  saw  the  fashion  of  this  world  passing  away. 

He  showed  a  holy  indifference  to  aU  mere  external  magnificence. 

Babylon,  '^  I  sit  a  queen,"  was  swept  away  by  divine  judgments.  Eev. 
xviii.  7. 

One  stone.     Terentius  Eufus,  a  heathen  commander,  fulfils  prophecy. 

"  Zion,  for  your  sake,  shall  be  ploughed  as  a  field."     Micab  iii.  12. 

These  words  must  have  startled  the  Jews  cherishing  the  temple  with 
idolatrous  pride. 

Ezra,  Nehemiah  and  the  prophets,  had  there  worshipped. 

Devout  Jews  in  every  quarter  of  the  world,  timied  toward  it.  in  their  daily 
prayers.     1  Kings  viii.  44. 

God's  chosen  temple.     A  broken  heart  and  contrite  spirit. 

Thrown  down.  No  impostor  would  have  foretold  an  event  so  disagree- 
able. 

At  this  time  Jerusalem  might  have  defied  the  assaults  of  all  the  earth. 

Those  glories  of  architecture  doomed  only  on  account  of  the  sins  of  the 
people. 

Christianity  was  established  after  the  temple  and  priesthood  were 
abolished. 

With  this  wonderful  house,  now  a  spiritual  ruin,  Jesus  will  have  nothing 
to  do. 


6cfc)pc4Te,  "To  me  these  things  appear  as  a  vanishing  vision."  Tjange.  77/xe'pat. 
The  Saviour  Bpolio  tliis  at  an  earlier  period,  to  avoiil  a  tyiiiral,  doublo  sense.  Luther. 
An  extKetical  caprice.  Ruins  of  Jerusalem  exclusively.  Michaelis,  Hcncke,  Barhdt. 
JowH  connected  temple's  fall  with  tlio  end  of  the  world.  Oosterzee.  AVhen  the  Coliseum 
falle,  Kome  foils  ;  and  liomo  falling,  the  earth  perishes.  Church  of  God  alone  is  enduring. 


CUAP,  XXI.]  ON    ST.    LUKE.  3G5 

"Dnys."  Times  of  Ihc  JIfcssiah.  E6?-«r./.  Events  aro  connectcil  and  intervals  lost 
eight  of  ill  iiropheey,  as  wo  see  distant  mountain  tops,  but  not  the  intervciiing  valleys, 
Bengel,  Stier. 


7.  And  they  asked  Mm,  saying.  Master,  htit  when  shall  these  things  be  ?  and  ti'hat  sign 
viiXl  there  be  ichen  these  things  shall  come  to  pass  ? 

They  asked  him.     Our  Lord  had  left  tlie  temple  and  was  sitting  on 

the  Mount  of  Olives. 
Peter,  James,  John,  and  Andrew,  privately  question  Him.     Mark  xiii.  3. 
Astonished  by  the  sentence  of  desolation  just  pronounced. 
Temple  had  been  sanctified  by  the  presence  of  the  Almighty  for  ages. 
All  their  present  and  future  hopes  were  bound  up  in  it. 
There  is  a  praiseworthy  and  also  a  guilty  curiosity. 
Prying  into  the. sacred  mysteries  of  the  ark,  slew  many  inBeth-shemesh. 

1  Sam.  vi.  19. 
Master.     Gr.  Teacher.     The  Great  Teacher  of  the  church. 
When.     "  Of  that  day  knoweth  no  man,  no,  not  the  angels."     Mark 

xiii.  32. 
Present  duties,  not  future  secrets,  should  concern  us. 
Jews  identified  Messiah's  coming  with  the  end  of  the  world. 
These  things.     Of  great  value  and  figure  among  men,  least  admired, 

by  Christ. 
Je^vs  littering  the  Dolores  Messiae  at  the  place  of  wailing  seen  by  tho 

Author.     Hos.  xiii.  13. 
End.     Matt.  xxiv.  3  ;  refers  to  the  destruction  of  Jerusalem. 
Sign.     A  prophetic  miracle  ensuring  the  occmTence  of  the  eveiiL 
Shall  come.     Gr.  about  to  come  to  imss. 


iroTc  ovv,  when  therefore;  ■wonder  and  assent.  Bengel.  ravra,  votive  gifts.  Wclsiciiu 
Days  to  come.  Bengel.  Tempio  and  its  furniture,  and  tho  dispensation.  Alexander. 
Christ's  coming  co-temporaneous  with  the  destruction  o£  Jerusalem,  I)e  Wetie, 
Olaliatcser;,  ■  The  following  proi^hecy  a  spiritual  vision.  Hengstcnberg. 


366  SUGGESTIVE    COMMENTARY  [CHAP.  XXI. 

8.  And  he  said.  Take  heed  that  ye  he  not  deceived  :  for  many  shall  come  in  my  name, 
saying,  I  am  Christ;  and  tlie  time  draweth  near:  go  ye  not  therefore  after  them. 

He  said.     Many  things  supposed  as  signs,  He  denies  would  prove  such. 

Tlie  Saviour  in  divine  wisdom  warns  His  disciples  of  their  perils. 

Fanatical  leaders  of  sects  pursue  the  opijosite  course. 

Take  heed.     No  result  of  chance,  everything  actually  fulfilled. 

He  who  pronounces  the  judgment,  secures  its  accomplishment. 

Watch  over  yourselves  that  ye  may  be  saved  when  I  really  come. 

Dismiss  all  thought  of  My  erecting  a  temporal  kingdom. 

Those  most  inquisitive  aboiit  the  future,  often  most  easily  imposed  upon. 

Deceived.     If  Apostles  needed  warning,  how  great  our  danger  ? 

The  enemies  of  the  truth  have  ever  been  strangely  active. 

That  calm  repose  of  conscious  trust  in  truth  is  unknown  to  them. 

Hence   the   infidel  is   ever  agitating   the   minds  of  others  by  his  own 
misgivings. 

He  fondly  trusts  to  find  joeace  by  making  proselj-tes  to  error. 

Thus  Satan  apostatizing  took  with  him  all  he  could. 

A  bad  sign  not  to  know  a  good  shepherd  by  his  well  ordered  flock. 

Many.     These  are  not  the  specific  signs  of  Jerusalem's  r.uin. 

Twenty-four  false   Messiahs   mentioned  in  history   of   the  Jews  from 

Adrian  to  1682.     Luke  xvii.  23. 
In  every  calamity,  lying  consolation  repeats  itself. 
At  the  Captivity,  false  prophets  abounded. 
I  am  Clarist.     Chris^t  not  in  the  original.     Head,  I  am  He. 
Self-constituted  representatives  of  Clu-ist  assuming  authority  over  men's 

consciences. 
In  my  name.     Assiuning  my  character  as  foretold  in  prophecy. 
Go  ye  not.     Better  be  instructed  in  peace,  than  terrified  in  danger. 
Ye  know  the  Messiah  has  come,  therefore  look  for  no  other. 


T(p  oro^aTi.  'MeXi.,  false  prophets.  False  Christian  teachers.  Lange;  false  Jewish 
prophets.  Meyer;  prophets  raised  from  the  dead.  Kuinoel;  apostles  of  the  false  Messiah. 
Grotius;  those  claiming  to  bo  the  Messiah  returning,  according  to  Ilis  promise. 
AUxander.  It  is  said  by  the  Jews  that  there  were  more  than  fifty  false  Messiahs,  from 
Bar  Cocheba  of  the  second  century,  to  Sabbatai  Zcbhi  in  the  seventeenth.  Fanatical 
impostors  as  Jonathan,  Simon  Magus,  Elymas,  Thcudas,  Judas  the  Gaulonite,  Dositheus, 
Mi-nandcr,  CerinOius,  were  7iot  false  Christs.  Rhcimish  Jesuits  refer  this  to  Luther 
and  Calvin  ;  with  the  same  malice,  modern  Booffors  refer  Bible  and  Missionary  Societies 
to  the  Frogs,  Rev.  xvl.  13. 

6  Katp'os  7)77tKe.  Messiah,  or  the  false  Chrisls.  Doddridge  ;  Christ.  Major.  This 
sentence  is  not  the  word  of  our  Lord,  but  of  the  ttoWoI.  Alford.  This  has  been  a  con- 
tinued error  in  the  Church,  see  2  Thess.  ii.  2,  and  modem  predictions  of  Millenarians. 
W.  d-  ir.      The  readers  of  Tfa})p's  Commentary   (published  lC-i7)  will  find  that  in  hitf 


CHAP.  XXI.]  ON    ST.    LUKE.  367 

day  Romo  had  fixed  the  commencement  of  the  Millenium  for  1C94 ;  since  then,  many 
writers  have  made  tlie  beginning  of  the  end  to  take  place  within  30  or  50  years  from  the  . 
time  they  wrote.  Surely  these  things  should  teach  students  of  prophecy  great  caution, 
seeing  that  by  these  professed  calculations,  the  Word  of  God  is  exposed  to  the  ridicule  of 
scoffers.  See  Trapp's  Commentury,  new  edition,  Loudon,  1866.  Ambiguity  of  the  original 
jireserved.  Campbell,  ovf,  omitted.  Tiichendorf,  Alford.  oti  and  ovy  omitted  by  Cod. 
•Sinai. 


9.    But  when  yt  shall  hear  of  wan  and  commotions,  be  not  terrified:  for  these  things 
must  first  come  to  pass  ;   but  the  end  is  not  by  and  by, 

V7ars.     Rumours.  Matt.  xxiv.  6.  Among  co-equals,  commotions  agamst 
superiors. 

Caligula  commanded  his  statue  to  be  set  up  in  the  temple. 

Jews  abhorred  the  thought  of  this  monster,  profaning  the  Lord's  House. 

In  eighteen  months,  Nero,  Galla,  Otho,  and  Vitellius  were  emperors. 

The  death  of  Caligula  prevented  insurrection  of  the  Jews. 

Many  Jews  alarmed  fled  from  the  couutty  to  the  city. 

Having  rejected  the  liberty  offered  by  the  Messiah,  they  grasped  in  vain 
at  cicil  liberty  from  the  Koman  yoke. 

Terrified.     The  yidlty  have  good  cause  to  dread  the  agitation  around 
them. 

Cause  of  fear,  not  so  much  in  convulsions  of  nature  as  in  forebodings  of 

awakened  conscience. 
Belshazzar,  Herod,  Judas,  Altamont,  Spira,  Voltaire,  illustrations. 
To  punish,  God  need  only  abandon  men  to  their  own  passions.  Jer.  xx.  4. 
Ambitious  ones  are  executors  of  God's  judgments,  begun. 
God  draws  great  armies  together  to  punish  one  another'. 
The  battle  field  a  great  scaffold,  a  spectacle  to  the  world. 
Fire  and  sword  the  arms  of  His  justice. 

In  the  end,  fire  and  sword  will  be  in  the  hands  of  God  Himself, 
Necessity  of  this  caution,  not  confined  to  the  first  disciples. 
End.     Our  Lord's  teaching,  how  varied  in  its  endlessly  rich  significance. 
1.  Instructive.     2.  Alarming.     3.  Encouraging.     4.  Full  of  promise. 
By  and  by.     Gr.  immediately.     Divine  patience  is  long-suffering. 
Divine  purposes  are  surely,  though  to  sense,  slowly  accomplislied. 
Abraham  waited  25  years,  Israel  4.00  for  the  promise. 
Greatest  of  all  promises,  Redeemer's  Advent,  required  a  period  of  4000 
years  for  fulfilment. 


868  SUGGESTmS    commentary  [cUAP.  XXI. 

jToAeftovf.  'Wars  previona  to  the  destruction  of  Jerusalem,  Wetatein.  To  the  end  of 
the  world.  Lange.  irTorid^Te,  from  irroeo),  to  puff,  of  the  air,  hence  a  conceit  of  the  niiud 
Bloomfield.  etrSe'w?,  rendered,  6;/  and  htj,  forthwith.  reAos,  end  of  the  world.  Chry- 
sostom,  Be  Wette ;  end  of  tribulation.  Meyer;  destruction  of  Jerusalem,  or  flight  to 
Pella.  RosenmuUer. 


10.  Hien  said  he  unio  them,  Nation  shall  rise  against  nation,  and  kingdom  against 
kingdom  : 

Then.     Sbe-wing  He  spake  after  a  period  of  silence. 

Wations.     Distiu-bauces  occurred  under  Claudius  and  Nero. 

20,000  of  the  Jews  were  slain  at  Cajsarea  by  the  Syrians. 

Bloody  contests  took  place  at  Scythopolis,  Ascalon,  Tyre,  Ptolemaias, 

Gadara,  Alexandria,  Damascus. 
Seditions,  rebellions,  wars,  fruits  of  Satan.     Isa.  ii.  4 ;  Jas.  iv.  1. 
Convulsions  glorify  and  establish  the  everlasting  word  of  heaven. 
Kingdom.     Jews  of  Perea  fought  the  Philadelphians,  under  C.  FabiuB, 

procurator. 
Galileans  fought  Samaritans,  under  Commanus,  procurator. 
Jews  fought  Agrippa,  under  Florus  procurator. 
Otho  and  VitelKus  meanwhile,  strove  for  the  Eoman  throne. 


eAeycv.  Spiritually  interpreting  individual  traits.  Dorner.  Destruction  of  Jerusalem. 
Slichaelis.  His  ideal  identified  with  His  real  coming,  by  His  disciples.  Credner,  Meyer. 
The  time  of  Hadrian,  Bauer.    Perspective  view  of  the  future.  BengeU 


11.  And  great  earthquakes  shall  Tie  in  divers  places,  and  famines,  and  pestilences  ;  and 
fearful  sights  and  great  signs  shall  there  be  from  heaven. 

Earthquakes.      In  the  reign  of  Clmidian ;  at  Smj'ma,  Miletus,  Chios, 

Samos,  Crete,  and  Eome,  under  Galba.     a.d.  51. 
Under  Nero,  Colosse,  Hierapolis,  Laodicea,  and  Pompeii  were  rained. 
In  Asia  Minor,  a.d.  CO. — Campania,  a.d.  G3  ;  also  in  Phrygia,  Apamea,  and 

Laodicea. 
Earthquakes  attributed  then  to  lire  in  central  parts  of  the  earth. 
Firat  recorded  b.    c,   918,  reign   of   Ahab ;    Elijah  etood  before  God. 

1  Kings  xix.  12. 


CHAP.  XXI.]  ON    ST.    LUKE.  3G9 

UriJer  Uzziali,  811  b.  c,  the  temple  -was  rent.     Zecli.  xiv.  5. 

"  The  earth  shook  ancT  trembled,  the  foundations  were  removed."     Psa. 

xviii.  7. 
31  B.  c,  dm-ing  the  battle  of  Actmm,  10,000  men  perished  in  an  earth- 
quake in  Judaaa.    Tbe  earth  trembled,  but  the  combatants  knew  it  not. 
At  Antioch,  on  the  Feast  of  Ascension,  526  a. p.,  250,000  persons  perished. 
1G87  A.D.,  at  Lima,  Quito,  and  Table-land,  40,000  perished. 
1755  A.D.,  at  Lisbon,  30,000  perished. 
Famines.      Foretold    by    Agabus ;    fulfilled    under    Claudius    Cassar. 

Acts  xi.  28. 
Pestilences.     Sometimes  a  solitary  judgment,  but  usually  attending 

on  famine. 
While  all  diseases  seem  more  or  less  to  yield  to  human  skill,  God  holda 

the  results  of  pestilence  alone  in  His  hand. 
In  riome,  30,000  were  swept  off  during  a  single  a.utimin,  a.  d.,  CG. 
Fearful  sights.     Of  themselves  they  had  no  connection  with  futurity. 
Yet  being  foretold  by  God's  appointment,  were  signs  of  coming  judgments. 
Matt,  and  Mark  were  dead  before  these  accounts  were  fulfilled. 
Great  signs.  Signs  in  the  heavens,  ahvays  a  terror  to  the  superstitious. 
A  star  resembling  a  sword  hung  over  Jerusalem  for  a  year. 
On  the  eighth  of  Nisan,  a  light  shone  around  the  altar,  at  the  ninth  hour, 

resembling  day. 
The  eastern  gate  of  brass  required  20  men  to  open  or  shiit  it,  yet,   at 

midnight  it  ©iJened  oiits  own  accord. 
Chariots  filled  with  armed  soldiers  at  sun-set  were  seen  in  the  heavens. 
A  voice  at  night  in  tlie  inner  temple  said,  "  Let  ns  remove  hence." 
A  sti'anger  passed  through  the  city  for  seven  years  and  five  months, 

crying.  Woe  !  Wok  !  to  Jerusalem  ! 
As  he  cried,  '■  Woe .'  woe!  to  myself,"  a  stone  from  the  Eoman  engine  slew 

him  ! 
Thus  Josephus  confirms  Christ's  words,  although  he  rejected  Him  as 

Messiah. 


AM  Te  after  creL(riJ.oC,  and  place  Kara,  tottov?  after  koI.  TiscUendorf,  Alfo~d,  Cod. 
Sinai,  o-eictmoi. — Very  unimportant  before  the  Tcmi)lo  fell.  De  Wette.  History  au 
adequate  solution.  Oostcrzce.  oTj/xeia. — Luke  iii.  12.  A  heifer  led  to  sacrifice  in  the 
court  of  the  temple,  hrought  forth  a  lamb.  Josephus.  "Evencrant  prodigia,"  &c.  Tacitus, 
V  l:!.  Prodigies,  the  Jews  reckoned  it  unlawful  to  expiate,  either  by  sacrifices  or  yows. 
Josephus  and  Tacitus  confirm  the  predictions  of  Christ.  Jortin,  Ecc.  His.,  vol.  i.,  chap.  21* 

Ai^oi  Kol  KoLuoC.  Instances  of  similar  paronomasias  in  N.T.,  see  Heb.  v.  8,  qxaQty 
o</i'  uv  eiyaeci/,  and  P.om.  xi.  17  ;  Matt.  xsi.  41 ;  Acts  viii.  30.  Wordsu-urth. 


370  SUGGESTIVE   COJnrENTARY  [CHAP.  XXI. 

12.  But  before  all  these,  they  shall  lay  their  hands  on  you,  and  persecute  you,  delivering 
yon  up  to  the  synagogues,  and  into  prisons,  being  brought  before  kings  and  rulers  for 
my  name's  sake. 

Shall  lay.     Peter,  John,  Paul,  Silas,  and  many  of  tlie  saints  were  sliut 

up  in  prison.     Acts  xxvi.  10. 
"  Judgment  shall  begin  in  the  house  of  God."     1  Pet.  iv.  17. 
"  If  these  things  shall  be  done  in  the  green  tree,  what  shall  be  done  in 

the  dry?"     Luke  xxiii.  31. 
Founders  of  other  religions  never  used  such  repulsive  means  to  gain 

votaries. 
No  honest  ministers  will  decoy  members  into  the  Church  hy  flattery. 
Jesus  required  patience  and  fortitude,  startling  the  most  heroic. 
Persecute.     "  Of  the  Jews  five  times  received  I  forty  stripes,  thrice  was 

I  beaten  with  rods,  once  with  stones."     2  Cor.  xi.  24-25. 
Christ  never  used  violence  to  force  men  into  the  Church. 
Twice  He  used  violence  to  drive  bad  men  oiU  of  the  temple. 
Pagan  and  papal  powers  in  frenzy,  persecuted  the  Church. 
The  children  of  Cain  will  hate  the  children  of  Abel. 
"  I  have  chosen  you  out  of  the  world,  therefore  it  hates  you."     John  xv. 

19. 
"  They  shall  suffer  great  things  for  Christ's  name  sake."     Acts.  ix.  16. 
Synagogues.     Luke  iv.  15.     Discipline  and  25^iiiishment  inflicted  at 

the  church  door. 
Martyrs  were  frequently  burnt  near  the  house  of  God. 
Secular  notices  now  in  France  and  Canada  fixed  on  chm'ch  doors. 
Kings  and-rulers.     Gallio,  Felix,  Festus,  Agrippa  and  Nero. 
Christ  thus  warned  tliem,  when  they  were  first  sent  out.      Matt.  x.  17. 
"  Tliose  things  have  I  spoken,  that  ye  should  not  be  offended." 
Delivery.     Afflictions  try  the  jiatience,  and  jeveal  the  heart.  > 
The  more  the  world  hates  Christ,  the  more  it  tries  to  force  His  saints  to 

hate  Him  also. 
The  greatest  gift  the  world  can  bestow,  is  a  martyr's  crown. 
The  princes  of  the  world  do  not  recognise  their  true  Jriends. 
Courtiers  loaded  with  favors,  oft  instrumental  in  their  destruction. 
Name's  sake.     The  persecutions  of  Nero  a  war  against  a  name. 


irpb,  here  denotes  not  so  much  tlio  limo  (comp.  Matt.  xxiv.  9),  as  tho  iruiioitanco  of 
tLo  ovontH,  as  1  Peter,  iv.  8.  Benffcl. 


CHAP.   XXI.]  ON    ST.   LUKE.  371 

13.  And  it  shall  turn  to  you  for  a  testimony. 

Testimony.  "  The  Gospel  shall  be  preached  for  a  wituess  to  all 
uatious."  Matt.  xsiv.  14.  TraJiiioH  reports  the  fulfillment  of  these 
words — 

lu  IdumiEa,  Sjria,  Mesopotamia,  by  Jude. 

In  Egypt,  Marmarica,  Mauritania,  by  Mark  and  Peter. 

In  Ethiopia  by  Candace's  eunuch,  and  Matthias. 

In  Pontiis,  Galatia,  and  neighbouring  parts  of  Asia,  by  Simon. 

In  the  territory  of  the  seven  Asiatic  churches,  by  Jolui. 

In  Parthia,  by  Matthew ;    in  Scythia,  by  Philip  and  Andrew. 

In  the  northern  and  western  parts  of  Asia,  by  Bartholomew. 

In  Persia,  Media,  and  perhaps  India,  by  Thomas. 

"From  Jerusalem  round  about  unto  Illyricum,"  by  Paul. 

Also  in  Italy,  and  probably  in  Spain,  Gaul  and  Britain. 

"  A  glorious  proof  of  your  innocence  and  of  their  giiilt." 

Tlie  S7ijj'erin(is  of  Christians  prove  their  belief  of  the  fru^/j  ef  Christianity. 

Infidels  never  able  to  overthrow  this  argument. 

One  martyr's  stake  was  more  persuasive  than  a  hundred  piiljiits. 

"  The  blood  of  the  Martyrs  became  the  seed  of  the  Church." 

Had  Apostles  been  honored,  heathen  would  have  doubted  their  sinceritif. 

The  witnesses  of  their  dying  courage  cried,  "  Co7ne  let  us  die  icith  them."'' 


anopTja-erai  vfjuv  eU  naprvpiov,  i.e.  as  a  testimony  to  them.  Mark  xiii.  9,  fxaprvpiov 
auTois,  a  testimony  by  which  some  of  them  will  be  convinced  and  converted,  as  Sergius 
Paulus,  the  governor  of  Paphos,  and  D-ionysius  the  Areopagite,  Acts  xiii.  7-13 ;  xvii.  34. 
Wordsworth.    eU  naprvpi-ov,  that  is,  for  the  glory  of  martyrdom.  Cyril. 


14.  Settle  it  therefore  in  your  hearts,  not  to  meditate  before  what  ye  shall  ansiver . 

Settle  it.     "  Let  it  therefore  stick  fast  in  your  hearts."  Tijndale. 

Strive  for  this  alone,  that  ye  be  not  disturbed  in  spirit. 

Note  calmness  of  Christians  amid  cjanvulsions  of  the  world. 

Desolating  revolutions  pave  the  way  of  Jehovah's  coming. 

The  time  of  persecution  is  a  time  of  sifting.     Dan.  xii.  10. 

A  storm  levels  decayed  trees  and  branches  of  the  forest. 

Take  no  anxious,  distressing,  unbelieving  thought. 

Such  distrixst  would  impede  the  discharge  of  their  duty. 

"  Out  of  sis  troubles,  yea,  in  seven  He  will  save  thee."     Job.  v.  19. 


372  SUGGESTR'E  COMJIENTARY  [CHAP.  XXI. 

ITot  ineditate.     These  words  afford  no  warrant  for  ministers  neglecting 

pulpit  preparation. 
Tbe  chief  excellence  of  prayer  and  -watchfulness  is  tnistinp  in  God. 
Advocates  of  God's  cause  will  recei%'e  instruction  from  Him. 
Prudence  and  policy  avail  nothing  without  Divine  guidance. 
The  expressive  form  of  a  command,  not  even  to  thinl:. 
Elijah  ascending,  need  not  tJmik  hoiv  he  could  get  up  to  heaven. 
Answer.      God  who  makes  dumb  beasts  speak,  will  never  forsake  His 

people  when  oppressed  by  tyrants. 


15.  For  I  will  give  you  a  viouih  and  wisdom,  which  all  your  adversaries  shall  not  be  able 
to  gainsay  nor  resist. 

I  will  give.      In  Matt.  x.  20,  this  is  attributed  to  the  Spirit  of  the 

Father. 
Jesus  now  speaks  in  accordance  with  His  own  exalted  state. 
A  proof  of  the  suprevie  Godhead  of  Christ. 
The  Holy  Spirit  proceedeth  from  the  Father  and  the  Son. 
Tilouth.      "  I  put  thee  in  remembrance  to  stir  up  the  gift  which   is 

within  thee."     2  Tim.  i.  6. 
The  Holy  Spirit  will  spare  them  the  necessity  of  self-defence. 
Nor  must  they  even  interfere  with  this  mysterious  Advocate. 
They  must  look  on  themselves  as  vehicles  of  His  revelation. 
Martyrs  are  said  to  have  spoken  after  their  tongues  were  cut  out,  in 

Africa,  Belgium  and  elsewhere.  Bengel,  Witsius,  Jos.  Hall. 
Wisdom.      Such  assistance   promised  by   man   or   angel,  were   mere 

blasi^hcmy. 
No  eloquence  or  skill,  i^roof  against  the  wrath  of  man. 
"  Out  of  the  mouth  of  babes  and  sucklings,  hast  Thou  ordained  strength." 

Psa.  viii.  2. 
Gainsay.     They  often  silenced,  if  not  defeated  their  persecutors. 
Sanhedrim  "  were  unable  to  resist  the  wisdom  of  Stephen."     Acts  vi.  10. 
Their  adversary  did  actually  contradict  them.     Acts  xiii.  45  ;  xxviii.  19. 
Fulfilled — 1.  To  the  Apostles.     2.  Confessors.     3.  Martyrs.    4.  Eeformers. 

5.  Heroes  of  faith  in  all  ages. 
Rest.     Though  the  army  be  on  earth,  tbe  council  of  war  sits  in  heaven. 


iyu)  tutaui.      In  one  pliw^o  Christ  spoalvS  iu  Ilia  disciples,  as  bore ;  in  anotlior,  tho 
FallicT;  in  another  U)0  Siiirit  of  Ibo  FatliLT  fipoiiliHh.      Those  do  not  differ,  but  nj 
together.  In  tbe  one  that  speakclh,  three  Bpcak,  fur  tho  voice  of  tho  Trinity  is  one.  Ambr 


res 
ose^ 


CHAP.  XXI.]  ON    ST.    LUKE.  373 

crTo/.ia  Kal  tro^Cav, — utterances,  yea, wisdom.  Some  'wonld  render  this  "wise 
utterances,"  but  it  is  better  to  consider  the  <ro0ia  as  an  additional  gift  to  the  trro/xa,  and 
this  view  is  confirmed  by  the  use  of  the  relative  fj.  Webster's  Syntax. 


IG.  And  ye  shall  be  betrayed  both  by  parents,  and  brethren,  and  kinsfolks,  and  friends  ; 
and  some  of  you  shall  they  cause  to  be  j)uJ  to  death. 

Betrayed.     Same  -word  in    Greek  as  in  verse  12.    Bead,  delivered 
tip. 

Not  only  by  enemies  but  by  blood  relatives. 

"Mine  own  familiar  friend  hath  lifted  up  his  heel  against  me."     Psa. 

xli.  9. 
Multitudes  of  Christians  destroyed  during  the  persecutions  of  Nero. 
Brethren.     You  will  not  know  in  whom  to  put  confidence. 
Friends.     Lovers,  Tyndale.    Deepest  wounds  often  come  from  pretended 

friends. 
The  very  security  of  our  day,  renders  times  oi  peace  dangerous. 
Solicitations  to  pleasure  and  honor,  are  more  fatal  than  the  cross  or  the 

stake. 
The  flatteries  of  the  world,  and  pride  of  life,  ruin  more  than  i^erseciitions. 
Put  to  death.     Stephen  and  James  thus  perished,  the  latter  by  Herod. 
Instead  of  expecting  honor  and  wealth,  prepare  for  fiery  trials. 
The  Christian  witnesses  at  least  believed  what  they  said. 
Proving  their  sincerity  by  going  to  death  rather  than  yield  their  trust. 


Ktti.     E.V.  wronply,  both;   literally,  even;    even  by  them,  not  only  by  strangers. 
Bengel,  Wordswortlu 


17..   And  ye  shall  be  hated  of  all  men /or  my  name's  saJce, 

Hated.     Heathen  rulers  and  idolaters  saw  Christianity  move  on  with  a 

mysterious  and  irresistible  jjower,  changing  all  things. 
Christianity  compelled  its  disciples  to  denounce  paganism. 
Its  pare  creed  bore  hard  on  the  fearfully  licentious  princes  of  Eome. 
A  Christian  eveiywhere  praised  can  hardly  be  faithful. 
Thrice  happy  arc  they  who  are  hated  for  Christ's  sake. 
Persecution  and  hatred  do  not  sanctify,  do  not  detach  us  from  earlh. 


STi  SUGGESTIVE    C01I3IENTAEY  [CHAP.  XXI. 

They  who  hated  Christ  must  hate  those  bearing  His  image. 

The  chmax  of  anticipated  honors  is  unnatural  and  universal  hatred. 

This  was  not  founded  on  anything  belonging  to  themselves. 

But  upon  that  which  related  to  their  Master. 

Because  a  holy  life  silently,  but  powerfully  condemns  sinners. 

He  promises  them  no  exemptions  from  the  common  lot. 

He  intimates  peculiar  trials,  also  a  cheering  victory. 


The  periphrastic  future  ea-ea-Be  ixicrov/j^svoi.  espressei?  the  uninterrupted  continuance 
of  an  action.     So  in  verse  24,  etrrat  naTovixii'-q,  Webster's  Syntax. 

^.iKrovixcvoi,,  odio  humani  generis  convicti.  Tacitus.  Gibbon  has  inverted  the 
meaning  of  Tacitus,  by  making  Chi'istians  hate  mankind.  He  exchanges  "convicti" iOT 
" coitjuncti."    Suetanius  calls  Christianity  a  mischievous  superstition. 


IS.  But  there  shall  not  an  hair  of  your  head  perish. 

Hair.     Luke  like  all  the  apostles  perished  by  violence. 

Hence  our  Saviour  projjhesies  the  soul  to  be  imperishable. 

Death  itself,  not  the  loss  of  a  hair  of  one's  head, 

When  the  hajspiness  of  eternity  is  taken  into  account. 

This  truth  the  foundation  of  all  Christian  courage. 

Christians  nowhere  promised  exemption  from  danger  or  distress. 

Casting  the  seed  in  the  earth,  is  not  to  lose,  but  increase  the  gain. 

Unwilling  to  lose  om-  comforts,  the  sure  way  to  peril  our  souls. 

Some  of  you  shall  lose  your  head  but  not  a  hair. 

Many  are  losers  for  Christ,  but  hij  Him  all  are  gainers. 

Perish.    Eefers  to  security  of  life  in  general,  but  presci-vation  of  life  in 

particular. 
Thus  the  people  spoke  of  Jonathan — 1.  Sam.  xiv.  45  ;   ami   David  to  the 

woman — 2  Sam.  xiv.  11. 
It  refers  to  those  loyal  to  Christ  in  the  ruin  of  Jerusalem. 
In  the  eternal  balance  of  profit  and  loss,  it  is  absolutely  true. 
"He  that  endureth  to  the  end  shall  be  saved."     Mark  xiii.  13. 
The  loss  of  wealth,  health,   home,  friends,   life  itself,  with  an   eternal 

interest  in  Christ,  is  not  to  perish,  but  is   Salvation  !     Eom.  viii. 

3S-9. 
"Whatever  sufferings  a  disciple  endures,  liis  best  things   can  never  be 

injured. 
The  roll  of  the  noble  army  of  martyrs  is  a  long  one. 


CHAP.  XXI.]  ON    ST.    LUKE.  375 

Kol  0plf ,  adversative,  "yet  for  all  tbat  you  shall  lose  nothing."  This  is  not  to  be  taken 
in  a  literal  sense,  as  appears  from  verse  16.  Many  promises  apparently  having  a  temporal 
Bit;uification,  must  be  understood  spiritually,  of  future  and  eternal  gloiy,  Luke  xvii.  33, 
John  xii.  25.  W.  d:  W.  Equal  to,  "  I  will  talcf.  cognizance  of  you  if  you  are  harmed,"  or 
"  It  shall  be  upon  a  valuable  consideration."  True  of  the  soul,  but  not  of  the  body.  Alford, 
Shall  not  perish  unreeompensed.  Benrjel.  "He  does  not  perish  who  saves  a  nation  by 
laying  down  his  life."  Stier.  "For  a  good  man  (a  great  patriot,  the  heart  of  a  nation) 
one  would  even  dare  to  die,"  Eom.  v.  7.  Not  only  noble  deeds  and  words  of  saints,  hut 
even  the  slightest  thought  f" /lairs  o/j/0!ir  7iea(J'V  shall  meet  with  a  deserving  reward. 
Bede. 


19.  In  your  patience  possess  ye  your  souls. 

Patience.     The  only  state  of  mind  wlaicli  qualified  them  for  the  "work  to 

be  done. 
The  colder  becomes  our  love,  the  longer  He  seems  to  tarry.     Matt.  xxiv. 

12.     "  The  love  of  many  shall  wax  cold." 
At  last  all  the  virgins  become  more  or  less  drowsy. 
Faith,   hope,  patience,   perseverance,   charity,   weapons   to  achieve  far 

nobler  victories  than  earth's  heroes  ever  won. 
When  Christ  cheers  us  on,  we  need  not  fear  the  result. 
A  paradox.     Christians  conquer  by  being  overcome.     The  world  is  victor 

repelling  force  by  force. 
Possess.     Gr.  acquire.     Save  your  lives  by  your  faith  and  patience, 

while  others  by  want  of  faith  are  destroying  theirs. 
He  who  preserves  patience  in  adversity  is  thereby  rendered  proof  against 

all  afflictions. 
By  conquering  himself,  he  gains  the  government  of  himself. 
Possession  of  the  soul  is  laid  in  patience,  because  patience  is  the  root  and 

guardian  of  all  virtues.     Gregory. 


Krria-a.<jde:  KTrjcretrBe.  Tischendorf,  Meyer,  Alford,  Codices  Alex,  and  Vat.  Cod. 
Sitini.  samo  a,s  Text  Rcceptus.  By  your  perseverance  ye  shall  enjoy  your  lives.  Pi'e/ce, 
Major.  None  of  the  disciples  are  known  to  have  perished  in  the  siege  of  Jerusalem.  Ey 
your  endurance  ye  shall  possess  your  souls.  Bengel.  AVin  the  salvation  of  your  souls  by 
patience.  Ryle.  Save  your  lives  by  your  endurance.  W.  dt  W.  Be  cheerful,  come  what 
will.  Trapp.  Gr.  implies  constancy  in  purpose  and  practice.  Vestra  patientia,  vcstraa 
saluti,  consulite.  Cass.  He  places  in  the  margin,  jierseverate  ad  extremum,  et  sah'i 
critis.  Campbell.  Colligite  vos  ipsos.  Wctstein.  By  endurance  acquire  your  souls,  as 
indeed  your  own.  Trench. 


37G  SUGGESTIVE    COMMENTARY  [c HAP.  XXI. 

KT)7cra<r9e,  a  contrast  to  airoKriTai,  in  the  precoding  verse.     You  may  gain  your  lifa 
■where  you  seem  most  likely  to  lose  it.  Wordsworth. 


20.  And  when  ye  shall  see   Jerusalem  compassed  with  armies,   then  know  that  the 
desolation  thereof  is  nigh. 

"Wiien  ye.     The  exact   time   of  the  overthrow  of  Jerusalem  vras  not 

stated. 
"  When  ye  see  the  abomination  of  desolation  in  the  holy  place."     Matt. 

xxiv.  15. 
"  After  three  score  and  two  weeks  shall  the  Messiah  be  cut  off."     Dan. 

ix.  2G. 
This  proves  our  Lord  Jesus'  perfect  knowledge  of  the  future. 
"I  am  God,  declaring  the  end  from  the  beginning."     Isa.  xlvi.  9,  10. 
Compassed.     Gr.  being  compassed.    Vespasian  until  the  death  of  Nero 

besieged  Jerusalem. 
Hastening  to  Rome  for  the  crown,  his  son  Titus  continued  the  siege, 

A.  D.,  70. 
They  were  four  days  destroying  gardens  and  trees  on  the  North. 
They  erected  three  towers  75  ft.  high,  overtopping  the  wall. 
Balistae  from  the  Moimt  of  Olives  threw  red  hot  stones  into  the  city. 
Thus  a  large  j^ortion  of  the  dwellings  were  consumed,  water  being  too 

precious  to  be  used  in  putting  out  the  flames. 
Their  batteries  broke  down  the  three  walls  around  the  city. 
Armies.     Sins  of  men  urge  them  together,  and  desolation  is  the  result. 
Tlie  repentance  of  men  can  alone  scatter  or  disarm  them. 
Then  know.     This  fact  was  an  intimation  that  they  shoiild  escape. 
There  is  a  time  to  resist,  and  a  time  to  submit.     Ecc.  iii.  1. 
Jeremiah  exhorted  the  Jews  to  submit  to  the  Chaldeans. 
Lot  was  bound  to  escape  from  Sodom,  and  Israel  from  Korah. 
As  the  Jews  would  not  submit,  Christians  must  fly. 
The  sifgij  %\ill  not  be  raised  until  the  city  is  destroj'ed. 
Desolation.      Abomination  of,  Matt.    xxiv.    15.      Every  idol    is  an 

abomination. 
Ashtaroth,  the  abomination  of  the  Sidonians. 
The  images  of  the  emperors,  and  eagles  were  ensigns  of  the  Roman 

army. 
The  Legions  worshipped  and  swore  by  these  ensigns. 
Many  saints  were  murdered  for  refusing  compliance. 


CHAP.  XXI.]  ON    ST.    LUKE.  377 

Placed  over  the  eastern  gate  after  tlie  captm-c,  and  sacrifice  offered  to 
them. 

Is  nigh.     God  in  mercy  and  judgment  beginning,  will  make  an  end. 

Jerusalem.  Liike  ii.  25.  1.  Seat  of  MelcLisedec.  2.  City  of  David. 
3.  Dwelling  place  of  God.  4.  Slayer  of  the  Prophets.  5.  Seat  of 
the  abomination  of  desolation.  6.  Trodden  under  foot  of  the  Gen- 
tiles.    7.  The  Salem  of  another  Melchisedec. 

Fall  of  Jerusalem  announcing,  1.  The  shame  of  Israel.  2.  The  great- 
ness of  the  Lord.  3.  Glory  of  the  Kingdom  of  Cluist.  -4.  The 
calling  of  Christians.     5.  The  future  judgment.- 


epijAKoeri?.  By  the  command  of  Antiochus  Epiphancs.  The  pSe\vyixa  ttjs  epij/xwo-ecos 
of  Matt.  xxiv.  15,  upon  the  altar.  The  Ilomaus  prefcrreil  their  ensigns  before  all  other 
gods.  TcriulHnn.  Every  part  of  the  Holy  Land  was  filled  with  desolation.  Statues  of 
Titus,  were  placed  on  Moriah.  Ircnaius,  Jerome.  Imperial  statue  of  Pilate.  Josephiis. 
Kaging  of  zealots.  Metier.  Loathsome  practices  of  Romans  on  Moriah.  Grotiut,  Bengeh 
Boman  eagles.  Doddridge.  Caius'  statue,  Roman  armies.  Trapp,  Neroton.  Our  Lord  gave  two 
signs;  one  described  by  Matt.  xxiv.  15,  and  Mark  xiii.  14,  viz.,  the  abomination  of 
desolation,  spoken  of  by  Daniel,  set  up  in  the  city,  in  the  "  Holy  Place  "  of  the  Temple. 
The  other  sign,  here  mentioned  by  Luke,  was  the  blockade  of  the  city  from  without,  by 
the  hostile  armies  of  Rome.  The  former  sign  was  intimately  connected  with  the  latter. 
Wordsworth. 


21.  Then  let  then  which  arc  in  Judaaflee  to  the  mountains  ;    and  let  them  which  are 
in  the  midst  of  it  depart  out ;  and  let  not  them  that  are  in  the  countries  enter  thereinto. 

Tlien.     When  all  human  prudence  fails,  Jesus  bids  his  peoi)le  fly  from 

the  danger. 
Flee.     Woe  to  the  land  from  which  God  has  departed  1 
Thou  canst  only  hasten  and  save  thy  soixl.     Gen.  xix.  22. 
When  God  removes  the  righteous,  speedy  judgments  may  be  expected. 
The  Lord  taketh  the  righteous  from  the  evil  to  come.     Isa.  Ivii.  1. 
When  Lot  leaves  Sodom,  the  city  is  destroyed.     Gen.  xix.  16. 
Wicked  men  unconscious  of  their  deep  debt  to  the  good.     Job  xxii.  30. 
The  days  of  vengeance  follow  the  days  of  grace. 
Observe  how  the  Lord  provided  for  the  safety  of  his  people — 
Ccstiu^  Gallus  advancing  against  Jerusalem,  suddenly  withdraws. 
At  this  Josephus  expresses  surprise,  as  he  might  have  taken  the  city. 
But  in  the  interval.  Providence  permitted  all  the  Christians  to  escape. 
We  see  in  this  event  incontestable  evidence  of  Christ's  true  prophecy. 
All  believers  doubtless  escaped  during  this  opportimity. 
To  court  death  is  the  part  of  an  enthusiast,  not  a  disciple. 


378  SUGGKSTIVE    COIIMENTAEY  [CHAP.  XXI. 

Mountains.     Wliitber  the  enemy  would  not  be  likely  to  follow  them. 

In  another  Zoar,  in  Pella,  Perasa,  He  gathered  His  faithful  ones. 

Agrippa  remained  faithful  to  the  Eomaus,  hence  the  sen'ants  of  God 
were  safe. 

Deijart  out.     Before  the  trenches  are  opened  and  escape  ciit  off. 

Abandon  a  country  when  God  has  abandoned  the  people. 

Countries.  Gr.  fields.  Jerusalem,  the  capital,  would  disappoint  all 
hopes  of  safety. 

Its  strength,  privileges  and  sanctity,  will  avail  nothing. 

The  just  decree  for  its  overthrow  would  ruin  it  as  a  place  of  refuge. 

On  the  house-top.  Mark  xiii.  15.  The  houses  in  the  East  are  flat- 
roofed. 

Their  flight  woiild  be  so  hasty,  they  could  not  preserve  their  valuables. 

In  tlie  field.  Matt.  xxiv.  18.  At  work  they  laid  aside  their  loose 
upper  garments. 

It  implies  the  absolute  necessity  of  the  iitmost  haste. 

Let  no  earthly  treasures  however  valuable,  detain  you. 

Alius  Diomedes,  when  Pompeii  was  ruined  by  Vesuvius,  went  back  for  a 
sack  of  gold  pitchers,  and  other  gems. 

He  and  his  slave  were  found  at  his  own  garden  gate  ;  his  [/olden  vessels 
and  skeleton  together  ! 


ot  if  7-j5  'lovSaCa,  not  in  Jerusalem  only.  In  consequence  of  this  -naming  tlie 
Christians  escaped  to  Pella,  in  Percea.  Wordsworth.  The  Jc.vs,  instead  of  obeying  this 
warning,  ftocked  to  Jerusalem,  for  the  Passover,  and  so  were  caught  by  the  Romans  as  in 
a  net.  Their  unbelief  was  their  ruin.  x'^P'"^,  rcgionibus.  X)e  IKetJe;  fields.  Oosteraee; 
farms.  Meyer. 


22.  For  these  he  the  days  of  vengeance,  that  all  fhinos  ichicU  are  written  may  he  fulfilled. 

Vengeance.     Gr.  of  full  vengeance.     Great  sins,  great  judgments. 

Terrible  truth,  the  nearer  God's  judgments  the  worse  men  become. 

Days  of  vengeance  follow  days  of  mercy  luiimproved. 

Sins  of  the  nation  had  been  long  noted  down  in  the  book  of  God. 

Tlie  storm  had  been  gathering  since  the  days  of  the  kings. 

"  God  rcquircth  that  which  is  past."     Ecc.  iii.  15. 

In  the  days  of  Abraham,  the  iniquity  of  the  Amorites  was  not  yet  full. 


CHAP.  XXI. J  ON    ST.    LUKE.  379 

Four  hun Irel  yeai'S  afterwards,  Joshua  was  the  sword  in  God's  hand, 
lu  the  latter  end,  "  Be  ye  sure  your  siu  shall  find  you  out."     Ecc.  viii. 

11 ;  Psa.  xxxvii.  35. 
Wc  sleep  over  God's  threatenings,  lest  a  living  faith  destroy  our  peace. 
The  wieked  are  ever  mistaking  reprieves  for  pardons. 
All  thing's.     Josephus  records  the  fulfilment  of  these  predictions, 
Witii^' At  being  conscious  that  he  was  the  instrument  of  God  himself, 
Tims  Nebuchadnezzar,  all  unconscious,  executed  God's  wrath. 
Thus  Cyrus  decrees  Jerusalem  must  rise,  fulfils  God's  love. 
"Written.     Luke  i.  63.     Fulfilled.     "  The  Lord  shall  bring  a  nation 

from  far  and  shall  besiege  thee."     Deut.  xxviii.  52. 
1500  years  before,    these    predictions  were  published,    and  now  to  bo 

fulfilled. 
When  Jehovah  has  a  judgment  for  His  guilty  people.  He  will  nevci  Lick 

an  instrument. 
For  the  wicked  of  Israel  He  had  the  Assyrian  monarch,  as  the  rod  of  His 

anger.     Isa.  x.  5. 


«/cSiK^cre(os,  a  full  exacting  of  vengeance.  The  Emperor  Titus  said,  "  That  God  was 
so  angry  with  the  Jews,  that  ho  would  fear  His  wrath,  if  he  shewed  them  any  favor." 
lie  therefore  repelled  every  honor  offered  him  by  the  Senate  for  this  victory.  Josephus. 
A  most  remarkable  testimony  to  the  fact  that  God's  hand  was  in  all  this  ruin. 

TrdvTa  TO.  yeypafxix^va,  esijecially  in  Dan.  ix.  26-27. 


23.  But  voe  unto  Ihem  that  are  with  child,  and  to  them  that  give  sucl-,  in  those  days  I 
for  there  shall  be  great  distress  in  the  land,  and  wrath  upon  this  people. 

"Woe.     A  frenzied  band  of  zealots  murdered  all  trying  to  escape. 

The  compasbionate  heart  of  Jesus,  turns  especially  to  the  pangs  of 
maternity. 

The  anguish  of  the  helpless  mother,  unable  to  escape,  umoilUng  to  leave 
her  babe.     John  xvi.  21. 

This  should  draw  to  Christ  the  hearts  of  all  mothers. 

Those  retarded  by  the  tendercst  of  affections,  and  most  beloved  en- 
cumbrances. 

"Woe  unto  those  who  are  pregnant  with  plans  and  undertakings. 

lime  will  strip  and  empty  them  of  everything,  save  theu-  lives. 


380  SUGGESTIVE    COMMENTARY  [CHAP.  XXI. 

A  woe  not  of  imprecation,  but  of  complaint  full  of  mercy. 

Ties  of  earth  dangerous,  when  forced  to  break  them  or  perish. 

Woe  to  those  loaded  so  heavily  with  worldly  cares  that  wrath  cannot 

break  the  chains. 
Great  distress.     Matt.,  ^' girat  tribulation." 
None  of  the  Apostles  saw  the  ruin  of  Jerusalem,  except  John. 
A  new  race  of  converts  had  arisen,  who  profited  by  their  warnings. 
"While  Cestius  GaUits  was  retreating,  many  Christians  escaped. 
Others  warned  by  angels,  departed  from  the  city.  Eusebius,  Epiph, 
Vespasian  hearing  the  commotions  in  Gaul,  hastencxl  the  siege. 
He  was  made  Emperor  after  the  short  reigns  of  Galba,  Otho  and  Vitellius. 
Titus  Flavius  Vespasian,  his  son,  the  9th  Cssar  canied  on  the  siege. 
Three  parties  in  Jerusalem  fought  fiercely  with  each  other. 
Simon,  John,  and  Eleazar,  demagogues,  ruled  with  a  rod  of  iron. 
The  zealots  in  daily  contests  sprinkled  even  the  altar  with  human  blood. 
This  people.     No  longer  worthy  of  the  honored  name,  Israel. 
Nearly  the  entire  nation,  on  this  great  feast  day,  were  shut  up  as  in  a 

prison,  with  famine  begun. 
No  foreigner  for  1500  years  invaded  the  land,  during  the  feasts. 
"Neither  shall  any  man  desire  thy  land  when  thou  goest,"  &c.    Ex. 

xxxiv.  24. 
Jehovah  would  not  permit  so  much  as  a  thought  of  invasion. 
Filling  up  their  cuj)  they  forfeited  all  interest  in  this  promise. 
Laud.     Palestine.     Wrath,  of  God.     Cause  put  for  effect. 
Stared  with  provisions,  sufficient  for  a  siege  of  many  years. 
Those  stores  were  burnt  to  the  ground.     Pestilence  followed  famine. 
Children  snatched  the  morsel  their  fathers  were  eating. 
The  old  men  were  beaten  for  not  releasing  their  food. 
The  leather  on  their  shields  was  voraciously  devoured. 
"  Thou  Shalt  eat  the  flesh  of  thy  sons  and  daughters."     Dcut.  xxviii.  56, 

and  Lam.  ii.  20. 
"  I  will  cause  them  to  eat  the  flesh  of  their  sons."     Jcr.  xix.  9. 
Some  were  whipped,  then  tormented  to  death. 

The  captives  were  cnicified,  until  crosses  were  wanting  for  the  bodies. 
"Except  the  days  shall  be  shortened,  no  flesh  shall  bo  saved."    Matt. 

xxiv.  22. 
The  Jews  forsaking  their  strong  towers,  hastened  the  fall  of  the  city. 
Their  obstinacy  continued  in  the  face  of  despair. 
Imjjostors  publicly  proclaimed  that  signs  of  deliverance  would  aiipear. 
Despisers  of  God's  grace,  and  slayers  of  His  people  will  sooner  or  latci' 

learn  that  God  verily  reigns. 


CHAJP.  XXI.]  ON    ST.    LUKE.  881 

War  began  second  year  of  G.  Florus,  twelfth  year  of  Nero,  seventeenth 
of  Agrippa,  May,  A.  d.,  66  ;  Jerusalem  taken  Sep.  8th.,  second  year 
of  Vespasian,  A.  n.,  70. 


Bi,  omitted.  Tischendorf,  Alford.  yatrrpX  exowo^i'S-  A.  death  stnigglc,  tyi^ical  of  the 
birth  pang  of  the  now  Jerusalem.  As  the  last  heaven  and  last  earth  are  destroyed  ore 
the  new  world  is  born.  Sticr.  ttJ?  y>js.  On  the  earth.  Tischendorf,  Alford.  avdyK-q  (avx-w, 
to  compress) ;  Matt,  has  eXt'i^is,  calamity.  Bloovificld, 


24.  And  thcij  shall  fall  by  the  edge  of  the  sword,  and  shall  he  led  away  captive  into  all 
nations:  and  Jerusalem  shall  be  trodden  down  of  the  Oer.tiles,  until  the  times  of  the 
Gentiles  be  fulfilled. 
Fall.     So  many  priests  perished,  the  daily  sacrifice  failed  on  the  17th, 

Panemus  or  June. 
On  the  15th,  of  Alibor,  Jnhj,  a.d.,  70,  the  temple  was  fired  by  a  Eomau 

soldier. 
He  was  urged,  according  to  Josephus,  by  a  certain  divine  impulse. 
The  same  day,  of  the  same  mouth,  of  the  burning  of  the  first  temple. 

Ominous  circumstance  ! 
Titus  endeavored  by  every  means  to  preserve  this  splendid  edifice. 
"  Open  thy  doors,   0  Lebanon,  that  the  fires  may  devour  the  cedars." 

Zech.  xi.  1. 
"The  voice  of  the  howling  of  the  shepherds,  for  their  glory  is  spoiled." 

Zech.  xi.  2-3. 
About  10,000  in  the  courts  of  the  temple  perished  in  the  flames. 
Those  attempting  to  escape  perished  by  the  Eoman  sword. 
The  shouts  of  the  legions,  the  groans  of  the  dying,  noted  by  the  prophet. 
"Zion  was  ploughed  as  a  field,"  by  Tmnus  Rufus.     Jer.  xxvi.  18;  Mic. 

iii.  12. 
Amid  these  desolations,  deluded  Jews  cling  to  their  dreams. 
Dispersed  through  all  nations,  "  peeled  and  trodden  do\vn."  Isa.  xviii.  2, 
The  sword.     The  Eomans  obtained  possession  of  Mount  Zion. 
They  found  families  dead  in  their  upper  rooms,  and  slew  all  the  living. 
Having  fired  the  city,  they  retired  for  the  night. 
Titus  ordered  all  to  be  taken  captives,  who  did  not  resist. 
50,000  perished  at  Alexandria  ;  16,000  at  Cassarea ;  13,000  at  Scythopolis ; 

15,000  at  Aphek;  11,000  at  Gezcrhin  ;  and  30,000  at  Jotapata.     In 

Jerusalem  more  than  1,100,000  perished. 
Caiotive.     Gr.  Led  captive  by  the  J:>peae.    Eomans  crossed  two  spears, 

as  a  stand,  under  which  captives  stood  when  sold. 

40 


882  SUGGESTIVE     COMMENTARY  [cHAP.  XXI. 

97,000  Jews  were  camed  away  captive,  according  to  Josephus. 

Tall  and  beautiful,  reserved  to  grace  the  triumphs  of  Titus  at  Eome. 

Multitudes  were  sent  in  chains  to  the  Egyptian  mines. 

Multitudes  presented  to  provincial  theatres  to  fight  us  gladiators. 

25,000  slain   in  the    amphitheatre  at  Cassarea-Philippi,    in    honor    of 

Dnmitiun's  birth  day. 
11,000  captives  perished  of  famine,  after  the  capture. 
Titus  celebrating  his  victory  at  Eome,  led  many   Jewish  captives   in 

chains. 
Figures  of  spoils  from  the  temple  are  still  seen  on  the  Triumphal  Arch. 

The    GOLDEN     TABLE     aud     CANDLESTICK,    AllK     of    the    COVENANT,  the    TWO 
TKDMPETS ! 

"  Like  as  corn  is  sifted  in  a  sieve,  so  are  they  dispersed."     Amos  ix.  9. 
♦'  They  shall  abide  without  a  king,  prince  or  sacrifice."     Hos.  iii.  4. 
All  nations.     Jews  were  virtually  enslaved  by  the  Icncs  of  Europe  for 

centuries. 
Jerusalem.     Luke  ii.  25.     History  and  antiquities.     See  Notes. 
Trodden.      Gr.    shall   remain   trodden   down,  continue   to   be   held  in 

oppressive  subjection. 
Captives  in  war  anciently  trodden  under  the  feet  of  the  conquerors. 
Trodden  down   by  Titus,  Hadrian,   Cliosrocs,  Saracens,  Crusaders,  and 

Moslems. 
The  land  sold  by  Titus,  lias  never  been  since  possessed  by  Jews. 
Hadrian  47  years  after,  rebuilt  the  city,  calling  it  Aelia. 
Built  a  temple  to  Jupiter  on  Mount  Moriah,  and  placed  the  figure  of  a 

hog,  over  the  Bethlehem  gate. 
Eomans  excluded  Jews  (and  no  others)  under  pain  of  death  from  the  city. 
Constantine  cut  off  their  ears  and  branded  them  as  rebels. 
Julian  tried  to  falsify  Christ's  word,  by  rebuilding  the  temple,  390  a.d. 
Three  times  iniraculoiis  fires  scattered  the  men  and  their  work. 
For  centuries  the  Jews  bribed  the  guards  of  the  city  for  permission  to 

weep  over  the  ruins. 
The  Holy  City  shall  be  trodden  under  foot  42  months.     Eev.  xi.  2. 
Jews  a  proverb,  a  byword  and  hissing  among  the  nations,  will  yet  bo 

gathered.     Ezck.  xxxvii.  21. 
Others  maintain  this  was  fulfilled  in  their  bible  history. 
Modem  Jews  express  their  wonder,  why  the  temple  was  overthrown  ! 
"  His  blood  be  upon  us  and  on  our  children,"  Matt,  xxvii.  25,  is  the  key 

to  the  answer. 
These  events  foretold  B.C.,  530  years,  by  Christ  40  years  before  fulfilled. 
Humanly  s-pciiking,  it  was  improbable  ;  Jews  aud  Eomans  were  at  peace. 


CHAP.  XXI.J  ON    ST.    LUKE.  383' 

Titus,  the  rod  of  Goil,  was  by  nature  of  a  very  mild  disposition. 

He  said  "  he  would  rather  perish,  than  destroy  a  man  being  innocent." 

So  cheerful  and  benevolent,  that  he  was  universally  beloved. 

He  is  renowned  for  the  saying,  '^Friends,  I  have  lost  a  day/' 

Jews  for  1800  years  have,  by  a  constant  miracle,  been  kept  a  distinct 

people. 
5,000,000  scattered  now  in  every  nation,  have  no  government  of  their  own. 
"  Though  I  make  a  full  end  of  all  nations,  I  will  not  of  thee."     Jer. 

XXX.  11. 
Jew,  a  standing  miracle.      1,  of  their  divine  call.     2,  divine  rejection. 

3,  divine  prophecy. 
The  Messiah  was  to  come  while  the  second  temple  stood.     Hag.  ii.  9. 
Before  the  daily  sacrifice  ceased.    The  former  is  in  ruins,  the  other  ended 

for  ever.     Dan.  vii.  27  ;  Heb.  x.  26. 
Note  the  unconquerable  love  of  degraded  Jews  for  Palestine. 
Their  condition,  one  of  the  saddest  sights  in  this  sad  world. 
Fiom  various  nations  they  constantly  come  to  Jerusalem,  to  mourn  amid 

her  ruins. 
Like  their  fathei'S,  "  They  weep  when  they  remember  Zion." 
Multitudes  of  pilgrims  starve,  but  are  content  to  die  in  the  Holy  Land. 
The  Jews  now  in  Judaea  endure  insult,  hopeless  in  demanding  justice. 
Seventeen  times  have  they  witnessed  the  destruction  of  Jerusalem. 
A  companion  dying  is  interred  hy  stealth  in  the  valley  of  Jehoshapliat. 
Crushed  by  the  cross  that  condemns  them,  tbey  have  been  oitly  tolci-ated 

on  earth. 
Superstitious  and  impious,  many  are  gloomy  in  life,  and  in  death  incon- 
solable. 
We  owe  them  a  debt  of  gratitude  for  preserving  so  carefully  the  Scrii^tures. 
Our  Redeemer  by  birth  a  Jew,  said,  "  Salvation  is  of  the  Jeivs."     John 

iv.  22. 
Times.     Of  millennial  light  and  fulfilled  promises  :    Jerusalem  is  not 

always  to  be  trodden  down. 
Gentile  times  fulfilled,  there  shall  be  one  Fold  and  one  Shej^herd.    John 

X.  IG. 
Of  the  Gentiles.     A  mere  glance  at  the  unfolded  record  of  the  Church, 

the  millennial  age,  the  conversion  of  the  heathen* 
With  the  harvest  of  the  world  the  Jeios  will  be  gathoi'ed  in.     Eom.  xi.  25, 


nea-ovvrai,  "shall  fall."  Slain,  1,100,000.  Joscphus.  The  Jews  uever  mustered  more 
than  2-1,000  combatants  to  resist  Eome.  See  Smith's  Dictionary,  Jerusalem.  The  sie^o 
began  70  a.d.  ;  Titus'  force  S0,000.    a-roixaTi  ixaxaCpas.    A  Hebraism,  Deut.  xs.  13 ;  Hub 


384  SUGGESTIVE  COMMENTAEY  [cHAP.  XXI. 

si.  34.  o.lxfi-aXioTi.cr9-q(TOvTai.  Titus  struck  a  medal  of  the  conquest.  His  face  on  one 
Bide,  on  the  other,  a  female  -weeping  under  a  palm-tree,  and  -words  "Jcdjba  capta," 
Isa.  iii.  26 ;  Ezek.  xxi.  29. 

iraTovnevT).  This  implies  more  than  n-aT-yjff^a-erai ;  it  shall  be  in  a  trodden  down  and 
desecrated  state.  Bengel.  1.  The  time  will  come  when  this  "  treading  do-wn  "  -will  cease. 
2.  The  Gentiles  have  had  a  season  in  the  Church,  such  as  the  Jews  enjoyed.  Brown, 
Fulfilled  during  the  time  of  the  hearers.  Meijer.  Occupied  and  profaned,  Bev.  xi.  2, 
shall  be  iguominiously  treated.  Wetstein.  Concalcari  miseram  Italiam  videbis.  Cic.  ad 
Attic.  Julian,  with  the  church  of  that  day,  understood  that  the  Saviour's  prophecy 
implied  the  temple's  continued  desolation.  Hence  his  memorable  attempt,  and  utter 
defeat,  at  rebuilding  the  edifice,  and  of  falsifying  the  Lord's  prediction.  Gibbon 
rsluctantly  admits  that  Ammianus  Marcellinus'  testimony,  a  heathen  historiai.,  is  decisive. 
This  man  attributed  the  miracle  to  a  fatai.  resistance  of  the  elements  1  Thus 
the  sceptic  of  Lausanne  affords  materials  to  confute  his  own  unbelief,  and  buUd  up  the 
Truth. 

Kaipol  iSvwv.  Calling  of  Gentiles.  Stier,  Mede,  Faber.  Seasons  of  judgment  and 
vengeance  on  the  Gentiles.  Meyer.  Kaipol,  are  the  seasons  for  bringing  fruit  to  per- 
fection. The  spiritual  E6a,sons  in  which  the  eflrr)  are  ripening  to  maturity.  Wordsworth. 
GentUes  finished  their  purpose.  Pierce,  Major,  Day  of  Hadrian.  To  the  Se-cond  Advent. 
Eyle.  Eestoration  of  Jerusalem.  Oosterzee.  Gentiles  visited  for  their  sins.  ITuinoe J 
Eestoration  of  the  Jews.  Doddridge,  Newton,  Stier.  Constantine's  pagan  temples 
destroyed,  and  churches  erected.  Le  Clerc.  The  end  of  the  world.  Lightfoot.  'WTien  the 
nations  shall  no  longer  exist.  Rosenmuller.  The  fullness  of  the  Gentiles  is  brought  in. 
Beza.  End  of  the  Gentile  dispensation.  Alford.  The  beginning  of  the  end,  1230  of  the 
Apocah-pse,  or  of  the  Missionaiy  age.  W.  d-  W.  Christianizing  of  the  Jews,  tends  to 
defeat  this  prophecy.  Oosterzee.  A  mistaken  view  of  Christian  missions  to  the  Jews. 
The  existence  of  the  Jews,  in  their  separation,  mingling  among  so  many  nations,  yet 
isolated,  infidel  in  faith,  miserable  in  their  condition,  makes  them  witnesses  for  Christ's 
truth.  Pascal. 


25.    IT  And  tliere  shall  be  signs  in  the  sun,  and  in  the  moon,  and  in  the  stars;    and 
upon  the  earth  distress  of  nations,  with  perplexity ;  the  sea  and  the  xcaves  roaring; 

Signs.     The  frame  of  nature  -was  convulsed  at  Sinai. 

The  Iieavcnly  bodies  sympathized  -with  Christ  on  the  cross. 

Nature  -will  also  be  convulsed  at  Christ's  second  advent. 

Sun.     "  The  sim  shall  be  darkened  in  his  going  forth."     Isa.  xiii.  10. 

Twice  before  has  this  supernatural  darkening  of  the  sun  occuiTed. — 

1.  As  a  sign  of  God's  displeasure  against  the  Egj-ptians. 

2.  At  the  crucifixion  of  our  Blessed  Lord. 

The  third  time  ■s\ill  be  -when  the  sin  of  the  -world  is  consummated,  and 

Christ  shall  come  to  judgment. 
Nothing  hinders  us  believing  that  the  heavenly  boilics  will  only  for  a 

time  lose  their  light. 


CHAP.  XXI.]  ON    ST.    LUKE.  S85 

They  will  l>o  swallowed  up,  as  it  were,  in  the  glorious  effulgence  of  Christ's 

f'Tcscnco. 
It  represents  nations.     The  sun  was  worshipped  by  many.     Dent.  xvii.  3. 
Obscuring  of  the  sun  expressed  great  calamities.     Jcr.  xv.  9. 
The  sun  the  subject  of  miracles.     Josh.  x.  13  ;  2  Ivings  xx.  11 ;    Matt. 

xxvii.  45. 
Tcloon.     A  satellite ;  a  symbol  of  the  Chin-ch  of  God.     Cant.  vi.  10. 
The  moon  derives  her  light  from  the  sun,  the  Church  derives  her  bright- 
ness from  Christ,  the  Sun  of  righteousness. 
The  moon,  a  symbol  of  the  changes  and  uncertainties  of  earth.  Kev.  xii.  1. 
Worshipped  as    Ashtaroth   by  S^Tians.     Deut.    iv.  19.      As  Ai'temis  by 

ancient  Greeks. 
Stars.     Symbol  of  an  amiy.     Isa.  xl.  2G.     Multitude.     Gen.  xv.  5.    A 

flock.     Psa.  cxlvii.  4. 
Babylonians  pretended  to  foretell  the  futin-e  by  stars.     Isa.  xlvii.  13. 

Eulers  perish.     Isa.  xiii.  10.     A  host.     Gen.  ii.  1. 
God  at  pleasure  can  arm  all  nature  against  the  sinner. 
Stars  in  their  courses  fought  against  Sisera.     Judges  v.  20. 
"  The  liailstoncs  slew  more  than  the  edge  of  the  sword."     Jos.  x.  11. 
The  earth   opened  her  mouth,  and  swallowed  up  Ivorah,"  &c.      Num. 

xvi.  32. 
Earth.     The  curse  fell  on  unsinuing  nature,  but  not  in  vengeance. 
Sea.     In  prophetic  terms,  a  woi'ld  of  fluctuation  and  tumult. 
The  sea  a  type  of  the  struggles  and  storms  of  life. 
"  There  shall  be  no  more  sea,^'  indicates  the  everlasting  peace  of  heaven. 

Rev.  xxi.  1. 
"Waves.     The  massing  of  the  Eoman  armies,     Isa.  v.  30  ;  Eev.  xvii.  15. 
Perplexity.    They  shall  not  tell  which  way  to  turn  themselves.  Tijndale. 
Want  of  means  to  escape,  and  knowledge  of  what  to  do. 


oTjfiera.— Luke  ii.  12 ;  xi.  16.  Literally  refers  to  the  min  of  Jerusalem ;  spiritually 
to  the  eud  o£  the  world.  Chrysostom.  Proi^hecy  concerning  Jerusalem  ends  v.  24; 
primarily  to  Jerusalem,,  and  secondarily  to  Judgment.  T]\Ca  refers  to  revelation ;  o-eArjiTj, 
to  science;  aj-rpois  to  the  heads  of  churches.  Theoclymenes.  -qXCw. — Antichrist,  f also 
teachers.  Storc/ic.  ao-rpots. —Losing  their  light.  Bengel,  OlsUamcn;  ruins  of  common- 
wealth. Wctstein;  fall  of  heathen  star-worship.  Dorw^r ;  obscuring  of  the  Church. 
Augustine;  phenomenon  in  the  stars.  Calvin;  literal,  jtlsj/er;  solar  system  changed. 
hange. 

The  vrj,  or  Earth,  in  this  verse,  represents  mea  and  nr.tions  in  their  worldly  state 
Was  <l>vK6.<;  tt;?  yrj;,  Matt.  xxiv.  30),  engi-ossed  by  low  and  earthly  thoughts.  The 0aAao-a-a, 
or  Sea,  represents  them  as  tossed  about  on  the  tumultucus  billows  of  internal  and 
02temal  troubles.  Wordsworth. 


386  SUGGESTIVE   COMBIENTAKY  [CHAP.  XXI, 

aorpoif,  Cyril  of  Jerusalem  says,  "  The  stars  shall  die  and  rise  again,  and  the  Lord 
will  roll  np  the  heavens,  not  to  destroy  them,  but  that  He  may  raise  them  up  again  more 
beautiful,"  quoted  in  Denton,  trvt/oxi),  Anxiety.  Bloomjleld  ;  anguish  of  mind.  Denton. 
anapCa.  A  desperate  state  of  affairs,  not  knowing  what  to  do.  W.  d- IV. ;  wringing  of 
hands.  Syrinc  ;  in  perplexity  at  the  roarings.  Tischendorf. 

For  rixovcni';,  tj^ous.  Bcngel,  Tischendorf,  Lachmann,  Alford,  Cod.  Sinai.  criKov. 
The  surge,  or  wave  succeeding  wave.  Hemsterhuis.  In  despair  at  the  roaring  of  the  sea 
and  the  toavcs.  Alford. 


26.  Men's  hearts  failing  them  for  fear,  and  for  loolcing  after  those  things  which  are 
coming  on  the  earth  :  for  the  powers  of  heaven  shall  be  sliake7i. 

Hearts  failing.     Terrors  can  crush  but  uot  convert  the  heart. 

Sinking  under  the  present,  and  trembling  through  fear  of  the  future. 

Fear.     Fearful  expectation  of  unkuowTi  unavoidable  evils. 

They  -will  fear  at  last  who  never  foired  God  in  life. 

The  dread  of  future  woes  makes  devils  tremble.     Jas.  ii.  19. 

Dying  hours  a  wretched  season  to  prepare  for  death. 

Th«  earthly  minded  fear  the  Lord's  coming,  as  the  miser  the  thief's. 

To  him  the  Lord  is  only  a  thief,  robbing  him  of  all  that  he  has. 

1.  While  unbelief  is  mocking,  faith  is  fearing. 

2.  "SMiile  unbelief  is  fearing,  faith  is  hoping. 

3.  While  unbelief  is  despairing,  faith  is  rejoicing. 

Looking  after.     Even  saints  shall  not  be  exempt  from  some  terror. 

Heb.  xii.  21. 
The  sudden  appearance  of  Jesus  agitated  His  disciples  with  astonishment 

and  joy.     Luke  xxiv.  37. 
On  tlie  earthi.     The  same  words  in  the  Greek,  translated  in  fourteen 

other  places,  the  %rorld. 
Powers.     The  host  of  the  luminaries  of  heaven  may  represent  earthly 

monarchies. 
"  I  will  shew  wonders  in  the  heaven  and  in  the  earth."    Joel  ii.  30. 
"  The  heavens  and  the  earth  are  kept  in  store  reserved  unto  lire."     2 

Pet.  iii.  7. 
"  The  heavens  shall  pass  away,  and  the  elements  shall  melt."    2  Pet.  iii. 

10. 
•»I  saw  a  great  white  throne,  and  the  earth  and  the  heaven  fled  away." 

Rev.  XX.  11. 
Shaken.     "Visible  creation  perishes  before  the  new  heavens  and  tho 

now  earth,    llov.  xxi.  1. 


CHAP.  XXI.]  ON    ST.    LUKE.  387 

t 

ino<iivx6vT<av.  Literally  unsouled,  dying  away  from  fear.  Doddridge  :  equivalent  to 
fu)<;  davoLTou,  Ua.it.  xwi.SS;  henamhci.  De  Wette  ;  {n'mt.  Ilcsychitis ;  wilhout  beroisin. 
Oosterzee;  everj'thing  shall  totter.  Stier.  irpoo-SoKi'a?.  Fear  of  great  calamity.  Eisner. 
Tjj  oiicou/BieiTj.    The  world  as  inhabited,  i.e.  cities  and  nations.  Wordaworlh, 


27.  And  then  shall  they  see  the  Son  of  man  coming  in  a  cloud  with  power  and  great 
glory. 

Sign  of  the    Son   of  man.     Matt.  xxiv.  30.  Supposed  by  nearly  all 

commeutatovR  to  be  the  appearance  of  the  cross  in  the  sky. 
When  the  sun  shall  be  ob..eured  the  cross  shall  appear  more  brilliant 

than  the  sun. 
As  the  banner  of  an  earthly  king  precedes  his  entry  into  a  city,  so  shall 

the  cros.s,  the  standard  and  sign  of  Christ,  the  King  of  kings,  go 

before  Him.     Cliryaustoii:. 
Son  of  man.     Luke.  v.  2-i.     Coming.     God's  providences  in  striking 

judgments. 
"  Behold  the  Lord  rideth  on  a  swift  cloud,  and  shall  come  into  Egj-pt." 

Isa.  xix.  J. 
"  Our  Grd  shall  come,  and  shall  not  keep  silence."     Psa.  1,  3 ;  Nahum 

i.3-6. 
"Behold  He  comcth  in  the  clouds,  anl  every  eye  shall  see  Him."     Rev. 

i.  7. 
Lord's  return.      1.    Awakens  spirit   of  hope.     2.  It  consoles  believing 

hearts.     3.  Warns  us  of  the  final  account  before  the  Son  of  man. 
His  coming  tends,  1.  To  awaken  the  slumbering.     2.  Alarm  the  bold. 

3.  Decide  the  doubtful.     4.  Strengthen  the  weak. 
In  a  cloud.     Not  the  ordinary  clouds  of  heaven,  supernatural  glory. 
Clouds  anciently  disclosed,  and  at  the  same  time  veiled  God's  presence. 

Ex.  xLv.  20 ;  Ex.  xvi.  10 ;  xix.  9  ;  Num.  x.  34 ;  Psa.  xcvii.  2  ;    Dan. 

vii.  13. 
In  clouds.     To  temper  the  brightness  of  His  glorified  body. 
As  the  symbols  of  divine  majesty,  and  the  mystery  of  His  incarnation. 
As  at  once  the  chariot  and  shadow  of  His  glory. 
As  He  ascended  with  clouiis,  so  will  He  come  again. 
With  power.     To  awaken  the  dead,  and  draw  all  men  to  His  judgment- 
seat. 
Those  despising  Him  in  His  lowliness  will  meet  Him  in  His  majesty. 
Their  infidelity  shall  be  confounded,  who  were  offended  at  His  humility. 
Those  refusing  to  have  Him   reign  over  them,  will  have  Him  tramplo 

upon  them. 


388  SUGGESTIVE    COMMENTARY  [CHAP,  XXI. 

Great  glory.     Unspeakably  greater  gloiy  than  that  -which  appeared  on 

the  Mount  of  Trausfigiiration. 
The  gloiy  of  His  Father,  His  own  glory,  the  glory  of  His  angels. 
Fire  or  hght,  emblem  of  Deity.     Luke  xii.  49. 
Things  causing  the  world  to  despair,  will  inspire  believers. 
Those  despising  Jesus  in  His  humiliation,  vmwiUingly  meet  Him  in  His 

glory. 
"With  authority  in  possession  and  visible  display  of  it. 


7roA.A>]s  refers  to  Sucaftews  as  well  as  Sof?)?.    i'e<^e'ATj  to   tlio    Shecliiiiali  or  clond    ol 
Divine  Gloiy.  L.H.V.D. 


28.  And  u-lie-i  these  things  begin  to  come  to  pass,  then  look  up,  and  lift  up  your  heads  : 
for  your  redemption  draweth  nigh. 

XiOok  up.     1.  In  good  times,  to  mark  the  Lord.     2.  In  bad  times,  to  trust 

Him.     3.  In  the  best  times,  to  be  joyful  in  hope. 
The  imaginary  felicity  of  this  world,  will  soon  fade  for  ever, 
But  the  brief  captivity  and  momentary  tears  of  the  elect  will  be  changed  to 

liberty,  joy  and  glory. 
The  veil  hiding  the  children  of  God  from  the  world  will  soon  be  taken 

away. 
Heads.     Hung  so  long  like  bulrushes,  are  to  rise  into  divine  beauty  and 

glory.     Eom.  viii.  19  ;  Jas.  v.  8. 
Though  a  prisoner  taken  from  the  dimgeon,  yet  shall  he  as  a  disciple  of 

Christ  look  up  with  faith  in  God. 
Those  sorrows,  signs  to  God's  childi-en,  of  a  joyous  summer  of  rest  and 

glory. 
Eedemption.     Implies  former  bondage  to  a  foreign  power. 
Their  tcmjjoral  deliverance  from  Jewish   persecution,  was  for  a  timo 

secured. 
But  in  judgment,  the  resurrection  will  finish  their  redemption. 
In  this  mortal  hfc  God  gives  only  the  beginning  of  redemption. 
Then  He  M'ill  gloriously  complete  His  work. 
"  Waiting  for  the  adoption,  to  wit,  the  redemption  of  tlieir  body."    Eom. 

viii.  2:5. 
"  Scaled  with  tlie  Spirit  until  the  redemption  of  thq  purchased  possession." 

Eph.  i.  1;M4 


CHAP.  XXI.]  ON    ST.    LUKE.  38U 

"  Tho  Son  of  man  sliall  send  forth  His  angels,"  &c.     Matt.  xiii.  41. 
Accomplished  at  the  reunion  of  believers'  body  and  soul. 
Coming  to  destroy  Jewish  oppressors,  He  redeems  the  oppressea. 


eniipaTe.  In  the  Sept.,  to  lift  up  the  head,  is  expressed  by  avaKviJ/ai.,  also  ipai 
K€(f)a\r)v,  Judges  viii.  28.  licngel.  Kefers  to  the  resurrection.  Ford.  aTToXuTpwons.  The 
perfect  establishment  of  tho  Redeemer's  kingdom,  by  the  abolition  of  the  Mosaic  dispen- 
sation. Stier.  Redemption  spiritual  and  eternal  was  completed  by  tho  Lord's  death, 
resurrection,  and  ascension.  But  the  symbols  of  incomplete  redemption  remained,  and 
wore  a  bondage  to  Jewish  Christians,  until  temple  and  priesthood  were  destroyed,  Hob. 
viii.  l;?;  xii.  27-28.  W.  d-  IF.,  Mnjor.  Resurrection  morning.  Doddridrje.  From  JcwiJi 
liersecntion.  Bloomfield.  Completeness  of  your  redemption  by  My  aiipearance.  Alford. 
araKui/zaxe.  'While  the  men  of  this  world  are  looking  downwards,  do  you  look  upwards 
■with  faith,  hope,  and  joy.  Wordsworth. 


29.  And  he  spalce  to  them  a  parable ;  Behold  the  fig  tree,  and  all  the  trees  ; 

Parable.     Luke  iv.  23  ;  v.  3G.     God,  out  of  mercy,  oft  gives  foretokens 

of  His  wrath. 
Fig  tree.    Luke  xiii.  6.    Cursed  for  its  barrenness,  a  type  of  the  Jewish 

church. 


Trivra.  to.  Sev&pa.     Countries   which   have  no  fig-trees,  have  their  parables  (Matt, 
xxiv.  32)  for  watchful  hearts.  Wordsworth. 


30.  When  they  now  shoot  forth,  ye  see  and  know  of  your  own  selves  that  summer  is  now 
nigh  at  hand. 

Shoot  forth. — Summer.      Oriental  tropics  have   but   two  seasons, 

summer  and  winter. 
Fig  bloom,  invisible ;  but  leaves  are  infallible  signs  of  summer. 
Nature  interpreted  by  the  teachings  of  grace,  is  vocal  with  wisdom. 
The  Church  invited  to  study  the  signs  of  God's  providence. 
Life  of  persecuted  saints,  to  carnal  eyes,  a  frightful  winter. 
The  inward  life  radiant  with  faith  in  truth,  is  a  continual  spring. 
The  unfolding  of  that  inward  life  in  heaven,  a  perpetual  summer. 
The  bloom  of  spring,  with  the  fruits,  without  the  decay  of  autumn. 


390  SUGGESTIVE    OOMMENTAKY  [cHAP.  XXI. 

Not  all  the  bloom  of  spring  yield  fruit  in  the  autumn. 
Bloom,  an  emblem  of  the  glory  and  resuiTection  of  the  saints. 
Kesurrection  in  nature,  an  emblem  of  the  resun-ection  of  the  saints. 
How  solemnly  has  the  Lord  sealed  the  secret  of  the  last  day ! 
Judgments  from  Noah's  day  have  followed  the  feast  days  of  the  -world's 

carnal  security. 
ITigh  at  hand.     The  budding;  none  need  mistake  the  signs  of  nature 

or  grace. 
Yet  neither  Noah,  nor  Lot,  nor  our  Savioiir,  was  believed. 
Nations  filling  up  the  measure  of  their  iniquity,  a  sign    their  ruin  is 

nigh. 
Christ's  kingdom  was  not  fully  established  untU  the  destruction  of  the 

Jewish  polity. 


81.  So  likewise  yc,  when  ye  see  these  things  come  to  pass,  Jcnow  ye  thai  the  Mngdom  of 
Ood  is  nigh  at  hand. 

Nigh,  at  hand.     Disciples   expecting   their  blaster  xo   establish  His 

kingdom  without  delay,  were  thus  undeceived. 
They  dreamed  of  a  carnal  empire,  and  Jesus  as  its  king. 


71  /3a<riXfia  tou  QeoG.     Matt,  is  indefinite.      The  kingdom  of  God.  OUhausen.    The 
judgment.  Ebrard.    The  Messiah,  Sun  of  righteousness.  Qiiesncl. 


32.     Verily  I  say  unto  you,  This  generation  shall  not  pass  aicay,   fill  all  be  fulfilled. 

Verily.     Amen,  I,  the  Son  of  man,  say  to  you  My  disciples. 

A  formula  indicating  peculiar  solemnity  and  importance. 

Neither  the  guilt,  nor  dispersion  of  the  Jews,  nor  Jerusalem's  ruin,  will 

hinder  Ood  from  performing  His  promises. 
This  generation.     Embracing  all  living,  at  an  average  of  thirty  years. 
In  some  tropical  climates  a  generation  passes  in  fifteen. 
In  all  lands  the  half  of  mankind  die  in  childhood. 
Forty  years  after  this  discoui'se,  Jerusalem  fell. 

Rabbis  Jochamon,  Zaccai,  Zadoc,  aud  tlie  apostle  John  sui'vivcd  the  ruin. 
Fulfilled,     (lod  is  faiUiful  to  man,  yet  man  will  not  trust  God. 


CHAP.  XXI.J  ON    ST.    LUKE.  391 

r)  yevea.  avTT).  The  Israel  of  God.  Wordsworth.  XJsed  hero  as  in  man)'  other  parts 
of  the  Bible,  not  for  those  born  and  living  .-it  the  same  moment,  but  for  those  belonging 
to  the  same  family  and  race.  Denton.  This  also  is  one  meaning  of  the  word  in  our  own 
language,  e.g. — "The  broad  leaved  Virginian  daffodil  bearcth  many  flowers  on  one  stalk, 
like  small  lilies — of  this  generation  is  the  Narcissus  of  Japan,  or  Guernsey  lily."  iJea'« 
Flora.  This  nation,  i.e.  the  Jews,  should  continue  to  exist  as  a  distinct  people,  through 
all  ages.  An  interesting  fact  thus  far  in  Providence,  but  does  not  seem  to  be  taught  by 
the  text.  2?i/Ze.  This  race.  Mede,  Faber,  Alford;  prophecy  divided.  Bengstenberg ; 
human  race.  Jerome;  creation.  De  Wette,  Meyer ;  ye  will  survive  the  beginning  of 
events.  Starclce,  Lisco,  Gerlach ;  generations  of  men  then  living.  Luther,  and  most 
modern  Protestant  commentators;  the  whole  frame  of  creation.  Maldonatus ;  Jewish 
Dispensation,  1  John  ii.  18.  Calovius;  the  faithful,  i.e.  Christ  would  always  have  a 
Church  on  earth.  Origen,  Chrysostom,  Thcophylact ;  those  who  understand  these  signs. 
hange.  The  Jews  were  a  separate  nation  1431  years  before  the  Christian  era.  To  a.d. 
1&G6,  a  period  of  3357  years.  They  have  been  without  a  king,  prince,  and  sacrifice,  since 
the  crucifixion.  German  philologists  treat  this  exegesis  as  without  Hellenistic 
authority.  The  prophecy  is  confined  to  those  living.  A  generation  reckoned  at  100 
years  or  30.  The  choice  does  not  lie  between  fractions  of  a  ccutiiry,  but  between  years 
and  ages.  Alexander,  Olshausen.  That  living  generation,  without  seeing  this  prophecy 
realized  in  one  specific  instance,  though  not  exhausting  its  whole  import.  Alexander. 

navTa.  Ths  destruction  of  Jerusalem.  Hchott.  The  signs  of  His  coming.  Fritzsehe^ 
The  great  epochs  rise  into  light,  Uke  the  tops  of  mountains,  •while  tho  yast  intervals  ore 
concealed  from  our  view.  Stier. 


33.  Heaven  and  earth,  shall  pass  away  :  but  my  words  shall  not  past  away. 

Heaven.    The  existing  constitution  of  the  universe  strongly  expressed 

unchangeable  stability.     Psa.  Ixxii.  7;  Jer.  xxxiii.  25. 
This  apparent  immutability  shall  ceaso  to  exist. 
1.  The  sublimity.     2.  The  truth.     3.  The  consolation.     4.  The  solemnity 

of  this  saying. 
Shall  pass.     Philosophers  think  our  system  has  in  it  the  elements  of 

destruction. 
The  Creator's  word  secureg  the  stability  of  the  visible  universe  tmtil  the 

judgment. 
"  The  heavens  shall  vanish  like  smoke,  and  earth  like  a  garment."     Isa. 

li.  6. 
My  word.    "  The  Lord's  counsel  shall  stand,  and  He  shall  do,"  &c.    Isa. 

xlvi.  10. 
"  The   Lord   is  not  man   that   He  should  lie,  nor  the  son  of  man,"  &c. 

Num.  xxiii.  19. 
"  There  failed  nought  of  any  good  thing  which  the  Lord  had  spoken." 

Josh,  xxi  45. 
A  matter    of  ordained    and    settled  certainty,  iu   no   case   of  possible 

contingency. 


892  SUGGESTIVE    COMMENTARY  [CHAP.  XXI 

Nothing  exceeds  the  sublime  tranquillity  of  the  Saviour  in  this  word. 
Mockers   reverse   this,  and   trust   the   words   2vill  pass,  and  the  earth 

remain. 
"  Since  the  fathers  fell  asleep  all  things  continue,"  &c.     2  Pet.  iii,  4. 
Shall  not  pass.     Jehovah  pre-eminently  jealous  of  His  truth,  swears 

by  Himself.     Heb.  vi.  13. 
A  king  threatens,  and  a  nation  believe  his  word. 
But  man  treats  God's  promises  as  ^,he  predictions  of  an  almanack. 


6  ovpavbs.    Non  intelligere  ut  credas,  sed  credere  tit  intelligaa.  Augustine. 


34.  %  And  take  heed  to  yourselves,  lest  at  any  time  your  hearts  he  overcharged  with 
surfeiting,  and  drmikenness,  and  cares  of  this  life,  and  so  that  day  come  upon  you 
unawares. 

Take  heed.     1.  It  is  a  tribute  due  to  treasm-e  to  be  guarded., 

2.  It  points  to  a  conflict  with  an  enemy. 

3.  To  the  danger  of  great  temptation. 

4.  To  fidelity  in  waiting  for  the  Loi"d. 

The  false  security  of  earth,  should  rouse  the  eei^vants  of  Christ. 

A  warning  to  disciples  to  be  on  their  guard  during  coming  changes. 

He  did  not  address  the  Pharisees,  Sadducees  or  Herodians. 

It  teaches  us  the  immense  value  of  humility  and  faith. 

There  is  no  sin  so  great  but  that  a  gi-eat  saint  may  fall  into  it. 

Peter's  denial,  and  the  exhortation  "  Let  him  that  thinketh  he  standeth 

take  heed  lest  he  fall."     1  Pet.  v.  5. ;  1  Cor.  x.  12. 
Faith  alone,  like  wings,  lifts  saints  above  the  snares  that  are  spread 

around  them. 
There  is  no  sin  so  secret,  insiniiating,  seductive,  dangerous  as  iiubelief. 
The  root  of  Abraham's  falsehood,  Jael's  deceit,  Moses'  anger,  Aaron's 

idolatry. 
Indulgcrs  in  sensuality  open  the  eye  to  earth,  and  shut  the  car  to  God. 
Others  oppress  their  hearts  with  the  burden  of  care. 
Security  of  men,  proves  how  little  faith  they  have  in  God's  warnings. 
Hearts.    Poetically  among  the  Hebrews  seat  of  the  passions. 
The  word  constantly  occurs  where  mind  is  to  be  understood. 
"  Ye  have  lived  in  pleasure,  ye  have  nourished  your  hearts,"  &c.  Jas.  v.  5. 
Overcharged.     Gr.  burdened  or  pressed  down. 


CHAP.  XXI.]  ON    ST.    LUKE.  393 

Excessive  gratifications  of  sense  stujjcfy  conscience. 

One  full  of  wine  cannot  be  full  of  the  Spirit.     Eph.  v.  18. 

Surfeiting:.     Heavy  depression,  ■which  follows  gluttony. 

Here  used  for  all  sorts  of  sensual  indulgence. 

A  too  full  meal  is  like  Sisera's  banquet  at  Zaanaim. 

At  the  end,  the  spark  of  divinity  is  quenched  in  sensuality. 

Temjierance  is  reason's  girdle,  and  passion's  bridle. 

Our  Lord  does  not  bid  us  retire,  but  war  a  good  warfare.    1  Tim.  i.  18. 

Drunkenness.     It  drowns  cares,  but  burdens  conscience. 

It  cheers  the  heart,  but  obscures  reason,  quickens  wit,  but  is  profane. 

It  hastens  disease,  and  leads  down  to  the  second  death. 

Drunkard  does  not  commit  sin  merely  but  is  sin  incarnate. 

"No  drunkard  shall  inherit  the  kingdom  of  God."     1  Cor.  vi.  10. 

A  sad  end  to  what  many  call  "  a  merry  life." 

Many  die  intoxicated,  but  they  enter  eternity  sober. 

"  Be  not  drunk  with  wine  wherein  is  excess."     Eph.  v.  18. 

"  I  will  make  them  drunken  that  they  sleep  and  not  awake."     Jer.  li.  39. 

Symhois  of  distress  are  hung  out  by  inebriates,  but  unheeded  by  others. 

The  uuwa*y  bird  snared  by  the  fowler  causes  the  flock  to  take  wing. 

Cares  of  this  life.     Many  free  from  drunkenness,  yet  neglect  God. 

Many  are  choked  with  cares,  riches,  and  pleasures  of  life.   Luke  viii.  14. 

Unawares.     Many  men  feel  secure,  and  flatter  themselves  they  are 

safe. 
"  When  they  say,  Peace,  sudden  destruction  cometh."     1  Thess.  v.  3. 
"We  will  not  realize  earthly  things  to  be  temporal  until  we  die. 


PapriBSxriv,  /3dpos  expresses  drowsy  torpor.  KpotTraAj)  koX  nf'Sr),  is  sickness  produced 
by  the  previous  day's  drunkenness.  Clemens  Alexandr.,  Bengel.  KapSCtm.  The  castrum, 
Btronghold  of  the  King,  by  Him  put  in  our  possession,  for  our  Tvatchful  keeping. 
Theodorct.  "  Unawares."  Many  ancient  authorities  read — Unawares  as  a  snare.  For 
it  shall  come,  dc.  Alford. 


35.  For  as  a  snare  shall  it  eome  on  all  them,  that  dxoell  on  the  face  of  the  whole  earth. 

A  snare.     An  image  of  an  unexpected  calamity.     Psa.  cxxiv.  7. 

Men  press  an  eternity  into  a  moment,  and  expand  a  moment  into  eternity. 

'•  All  men  think  all  men  mortal  but  themselves."     Young. 

Men  remember  they  are  heirs  of  everything  but  immortality. 

*'  The  fear  and  the  snare  are  upon  thee,  0  inhabitant,  &c."    Isa.  xxiv.  17. 


39-i  SUGGESTIVE    COMMENTARY  [cHAP.  XXI. 

Treacherous  heart,  ensnaring  world,  and  busy  devil,  peril  our  hopes. 
"  Let  us  not  sleep,  but  watch  and  be  sober."     1  Thess.  v.  6. 
Christ's  coming,  as  the  deluge,  will  find  a  faithless,  careless  race.     Luke 
xviii.  8. 


COS  irayU,  Tvill  come  suddenly  on  them,  as  a  snare  or  trap  on  birds  or  beasts  enjoying 
repose.  KaflrincVovs  inX  yr}';.  Those  who  are  of  the  earth,  earthy.  Wordsworth.  Kadr)- 
/xcVovs,  literally  to  sit;  indicates  sitting  securely.  A'ford. 


36.  Watch  ye  therefore,  and  pray  always,  that  ye  may  be  accounted  worthy  to  escape 
all  these  things  that  shall  come  to  pass,  and  to  stand  before  the  Son  of  man. 

"Watcli  ye.     Gr.  watch  therefore,  i.  e.  in  every  season  praying. 

"Watching  and  praying  go  hand  in  hand. 

In  both  languages,  signifies  to  be  awake,  not  to  sleep. 

The  accessoi-y  idea,  now  the  principal,  to  be  on  one's  guard.      • 

Cares,  like  gravitation,  ever  drag  us  downward. 

We  need  the  constant  energy  of  the  Spirit  to  resist  this  evil. 

Myi-iads  of  spirits  are  ever  active  in  ruining  our  race. 

Our  foes  are  invisible,  but  they  are  not  the  less  real  and  malignant. 

■\Ye  must  leave  the  world  before  we  can  escape  their  assaults. 

Our  trust  in  the  conflict  must  be  in  the  divine  shield. 

The  worldling  watches  the  markets,  the  stocks,  the  harvests. 

But  he  watches  not  the  approach  of  the  Spirit,  or  the  visitation  of  mercy. 

Pray  always.      "  We  made  our  prayer  unto  God,  and  set  a  watch." 

Neh.  iv.  9. 
"  I  must  work  the  work  of  Him  that  sent  me  while  it  is  day."     John 

ix.  4. 
If  the  tongue  cannot  at  all  times  utter  petitions  the  heart  can.     1   Sam. 

i.  13. 
Accounted  worthy.     Implies  the  ijossibility  of  some  failing  to  reach 

heaven. 
Some  have  "an  abundant  entrance,"  2  Pet.  i.  11:  Others  "saved  as  by 

fire."  1  Cor.  iii.  15. 
Our  only  worthiness  is  in  realizing  our  unworthiuess. 
Escape.     37  years  after  this  Cestius  Gallus  marched  against  Jerusalem. 
On  the  lOtli  day,  October,  a.d.  GG,  he  attacked  the  walls  and  mysteriously 
retired. 


CHAP.  XXI.]  ON    ST.    LUKE.  395 

Christians  within  fled.  He  who  counselled  opened  the  way. 

It  may  have  been  a  blast,  2  Kings  xix  7. ;  or  terror  divine.     Josh.  ii.  9. 

Stand.     Gr.  to  be  set.  Standing  or  falling  is  acquittal  or  condemnation, 

Eom.  xiv.  4  ;  Eev.  vi.  17. 
Stand  as  conquerors,  Eph.  vi.  13.    Victors  over  death. 


aypvTcve'Te.  Numa,  a  pagan  Koman,  standing  by  the  altar,  -witli  its  incense 
ascending,  heard  the  cvy,  '^  The  foe  is  cominn ;  "  answered,  "J  am  sncrifciri'j." 
Alexander  was  advised  to  beware  of  his  foe  in  the  night,  replied,  "Antipater  guards." 
The  poor  Moslem  watchman,  during  every  hour  in  the  night,  cries  "^/lafe  guard  the 
city." 

KaTa^itaOrJTe— "and  so  shall  ye  be  accounted  worthy,"  as  the  result  of  your  watch- 
fulness and  prayer,  either  to  be  saved  at  the  day  of  Jerusalem,  or  to  be  acquitted  at  the 
day  of  judgment.  )V.d-W.  Seinsteaiofovv.  Lachmann,  Tischendorf.  Tavra — cancelled. 
Tischendorf;  omitted.  Cod.  Siiiai.  ;  letained.  De  Wctte. 

cradfivai.,  a  forensic  term,  Psa.  i.  5  ;  Rom.  xiv.  4.  W.  &  W.  Oriental  courtiers  stand 
in  the  monarch's  presence.  Koecher;  stand  with  humble  confidence  of  being  acquitted. 
Rosenmuller. 


87.  And  in  the  day  time  he  was  teaching  in  the  temple ;  and  at  night  he  went  out,  and 
abode  in  the  mount  that  is  called  the  mount  of  Olives. 

Day  time.      Gr.  during  the  days.  "  I  must  work  the  work  of  Him  that 

sent  me."     John  ix.  4. 
From  this  entrance  into  the  city  till  His  death,  ever  before  His  enemies. 
Teaching.     "  While  in  the  world,  I  am  the  light  of  the  world."     John 

ix  5. 
Temple.      Luke  L  9.      Night.      Gr.   during  the  riights,  on  Moant  of 

Olives. 
Mount  of  Olives.     Luke  xix  37.     His  sanctuary  for  secret  prayer. 
The  Mount  of  Temptation,  Mount  of  Beatitudes,  Mount  of  Transfiguration , 

Mount  oi  Crucifixion. 
Hardest  battle  was  yet  to  be  fought  on  Calvary. 
On  the  Mount  of  Ascension  a  splendid  crown  is  awaiting  Him. 
Bethany.     Luke  xix.  29.     The  village  of  Mary  and  Martha  whither  He 

returned. 
There  He  consecrated  Himself  to  the  sufferings  of  Gcthsemane. 


89G  SUGGESTI\-E    COJIMENTAEY  [CKAP.  XSI. 

vvKTa';. — "At  night."  The  Lord  seems  to  have  spent  'Weduesclay  at  Bethany. 
Oosterzee.  He  revealed  to  all  His  followers  His  coming  decease.  Lange.  John  xii. 
44-50,  part  of  this  closing  address.  Wieseler.  Tuesday  and  Wednesday  witnessed  no 
miracles.  The  time  was  past :  hour  of  sacrifice  was  come.  TjuAifeTO  eU  to  opos. 
Resorted  for  a  lodging  to  Olivet,  i.e.  to  Bethany,  Matt.  xxi.  17;  Mark  xi.  11.  Wordsworth. 


88.  And  all  the  people  came  early  in  the  morning  to  him  in  the  temple,  for  to  hear  him. 

People.     All  the  publicans  and  sinners  drew  near  to  hear  Jesus.    Ltike 

XV.  1. 
He  did  not  forsake  the  sanctuary  for  want  of  hearers. 
Early.     Gr.  at  the  break  of  day .  "  Moses  rose  early  in  the  morning  to 

build  an  altar."     Ex.  xxiv.  4. 
Abraham  rose  early  in  the  morning  to  visit  Mount  Moriah.     Gen.  xxii.  3. 
Joshua  rose  early  in  the  morning  to  remove  the  ark  of  the  covenant.  Josh. 

vi.  12. 
Job  rose  early  in  the  morning  to  offer  sacrifices.     Job.  i.  5. 
"  My  voice  (said  David)  shalt  Thou  hear  in  the  morning."     Psa.  v.  3. 
The  Apostles  "  early  in  the  morning,"   entered  the  temple  to  worship. 

Acts  v.  21. 
In  the  days  of  Cromwell,  churches  in  London  were  filled  at  sunrise  by 

waiting  worshippers.  Jones''  Life  of  Bishop  Hall,  p.  155. 
Temple.     Luke  i.  9.     Description  and  history  of  the  three  Temples. 
To  hiear  Him.     He  drew  the  heart  by  His  almighty  power. 
He  kept  near  the  city,  the  path  of  duty  was  the  way  to  death. 


wpflpife.  Mane  venicbat.  Luther,  Meyer,  Ercald.  Alexandrian  dialect  for  opBpex'u. 
1.  Rise  early.  2.  Toil  early.  3.  To  go  anywhere  early.  Bloomficld.  leptp.  He  left  the 
temple  on  Tuesday  afternoon  ;  Wednc-sday  spent  in  retirement.  Andrews. 

It  is  supposed  hy  some  Biblical  critics  tliat  tne  account  of  the  woman  taken  iu 
adultery  (John  viii.  1-11)  was  originally  appended  to  this  chapter.  Alford  thinks  the  end 
of  Luke  xxi.  seems  most  to  approve  itself  as  the  fitting  place  for  this  narrative,  but 
obsorvea  that,  if  so,  it  is  totally  inexplicable  that  wo  should  find  no  trace  of  the  fact, 
except  in  four  of  the  (best)  cursive  MSS.  For  a  most  scliolaily  examination  of  the  whole 
question,  seo  Alford's  Greek  Tvstament,  in  looo. 


CHAP.  XXn.]  ON  ST.  LUKE.  H97 


CHATTEE    XXII. 
1.  NOW  the  feast  of  unleavened  hread  drew  nigh, which  is  called  the  Passover. 

In  the  liistoiy  of  our  Lord's   passion   Luke   agrees  most  -with  Mark, 

altliough  paying  less  attention  to  chronological  accuracy. 
The  distinct  transition  (Matt.  xxvi.  1.)  from  tlie  now  concluded  ^jrojAetic, 

to  the  commencing  priestly  office  of  the  Lord,  not  so  plainly  marked 

in  Luke. 
It  is  clear,  however,  that  he  also  is  bcginnuig  a  fresh  period  of  the  Lord's 

history. 
The  feast.     Oldest  and  most  important  rite  established  itnder  Moses. 
It  was  at  once  sacrificial  and  domestic.     Ex.  xii.  1.  16 ;  Isa.  Ixiii.  4. 
■Unleavened.     Swete  Brede.  Tyndale.    No  bread  was  to  be  eaten  by 

the  people  during  the  celebration. 
Leaven,  incipient  corruption,  an  emblem  of  depravity. 
Salt,  a  preserver  used  in  all  sacrifices  of  Jews  and  pagans. 
Nigh.     Fifth  day,  Thursday  of  the  Passover  week. 
Called.     An  explanation  intended  for  Gentiles,  Jews  needed  it  not. 
Passover.     Pasclia,  Hebrew.     Ester.  Tyndale.     After  a  Saxon  goddess. 
Name,  Passover,  because  the  destroying  angel  passed  over  the  houses  of 

the  Hebi-ews. 
It  embraced  both  the  sacrifice  and  the  feast  following. 
It  was  celebrated  on  the  night  of  the  departure  out  of  Egypt. 
Began  14th  Nisan  or  April,  and  lasted  only  one  day. 
Seven  following  days  were  days  of  unleavened  bread.     Acts  xx.  6. 
The  eight  days  called  Feast  of  the  Passover. 
Jews  had  three  great  Feasts.  1.  Passover  commemorating  their  deliverance 

from  Egypt. 

2.  Feast  of  Tabernacles  commemorating  their  dwelling  in  tents  40  years. 

Lev.  xxiii.  42. 

3.  Feast  of  Weeks  commemoi-ating  their  entry  into  the  Promised  Land. 
Every  family  reqiiired  to  prepare  for  the  solemnity  of  the  sacred  supper. 
A  whole  lamb  or  kid,  a  male  of  the  first  year  withoiit  blemish. 

At  first  the  head  of  the  family  required  to  slay  the  lamb,  afterwards,  the 
Lcvitcs. 


398  SUGGESTIVE    COMMENTARY  [cHAP.  XXII. 

The  lamb  roasted  whole,  and  sei-ved  with  a  salad  of  bitter  herbs. 

The  blood  was  sprinkled  on  the  lintel  and  door-posts,  and  afterwards  on 
the  altar. 

Lamb  was  eaten  standing,  loins  girded,  shoes  on  feet,  staff  in  hand, 
kneading-troughs  on  shoulders,  representing  their  sudden  departure. 

These  all  gi-adually  given  up,  but  the  bitter  herbs  and  unleavened  bread 
continued. 

It  was  connected  with  the  harvest  in  the  ceremonial  calendar. 

It  was  a  commencement  of  the  harvest,  on  the  first  month  of  the  j'ear. 

By  it,  Christ's  public  ministiy  is  marked  in  John  ii.  12,  &c. 

Matt.,  Mark,  and  Luke  give  us  no  key  as  to  the  number  of  years  our 
Lord's  ministry  lasted. 

Females  absent  from  other  feasts,  but  j^resent  at  the  Passover. 

Any  jjortiou  left  of  the  feast  was  carefully  burned  the  next  daj'. 

The  eldest  male  present  gave  thanks  as  they  ate  it. 

The  three  cups  of  blessing  used  by  modern  Jews,  and  singing  of  Psalms 
cxiii.  &  cxiv.,  called  the  gi-eat  Hallel  (Hallelujah),  belong  to  tradilion. 

It  typified  the  Lamb  of  God  the  great  Deliverer  from  sin.     1  Cor.  v.  7. 

The  wilful  neglect  of  the  Passover  forfeited  God's  covenant  favor. 

By  the  Levitical  law  he  was  "  cut  off"  from  the  people,  i.e.  either  ex- 
communicated or  put  to  death.  Ex.  xii.  15  ;  xxxi  14  ;  Num.  xv.  SC- 
SI ;  xix.  13. 

Our  Saviour  partook  of  it  the  last  time,  the  evening  before  He  suffered. 

Nut  a  bone  of  the  lamb  was  to  be  broken.     Ex.  xii.  46  ;  Num.  ix.  12. 

No  uncircuraciscd  person  could  eat  it. 

Tlielr  children  were  to  be  instructed  during  its  celebration.     Ex.  xii.   26. 

Witliout  blemish.     Typifies  the  siuli  ssness  of  Jesiis.     Isa.  xi.  5. 

The  lamb  taken  out  of  the  flock,  that  is  Christ's  share  in  humanity. 

The  Pharisees,  Sadducees,  Jews  and  Gentiles,  shared  in  Christ's  death. 

The  paschal  lamb  and  Jesus  were  slain  at  Jerusalem.     Luke  xiii.  33. 

Being  roasted  with  fire  represents  the  sufferings  of  Christ. 

Jesus  was  crucified  on  the  same  day  of  the  same  month. 

The  lamb  was  killed  between  3  p.m.  and  the  setting  of  the  sun. 

The  blcod  sprinkled  on  the  door-posts  saved  the  Hebrews  from  the 
destroying  angel. 

Christ's  blood  is  called  "  the  blood  of  sprinkling."  Hcb.  xii.  2.1 ;  Isa. 
lii.  15. 

After  tljc  paschal  supper,  "  they  sang  a  hymn."     Mark  xiv.  26. 

Note,  1.  Tlie  simplicity  of  the  Paschal  Institution.  2.  Its  continuance 
for  1647  years.  3.  It  was  a  sacrament.  4.  It  was  a  menional  of 
great  deliverance.     5,  It  sealed  a  covenant  between  God  and  believers. 


UHAP.  XXII.]  ON    ST.    LUKK.  8P9 

A  typo  of  the  gathering  of  Christ's  Church  from  the  Gentiles  and  Jews. 

The  feast  was  the  remembrance  of  sorrow  and  joy.     Deut.  xvi.  3. 

A  mixture  of  death  and  life,  grace  and  correction. 

A  solenmly  joyous  festival  of  our  pilgrimage  between  our  accompliahed 

redemption  and  possession  of  our  inheritance. 
We  partake  of  the  life  of  Him  who  died  for  us. 
"  Whoso  eateth  my  flesh,  and  diiukcthmy  blood,  hath  eternal  life."  John 

vi.  54. 


TO  7raa-,\'a.  Heb.  jiciacli,  trnnsitus.  Some  of  the  Greek  and  Latin  fathers  connected 
the  Passover  with  ths  ■nord  Traerxw,  to  suffer,  and  with  the  sufferings  of  Christ,  the  true 
Passover.  WordSiPorth.  A  thank-offerinjr.  Kurtz  ;  a  sin-offering  or  expiatory  sacrifice. 
Sfier ;  explicitly  denied.  Ziirtfiner.  We  need  not  wonder  that  ho  should  not  see  any 
atoning  sacrifice  in  the  paschal  lamb,  when  he  could  not,  in  ths  death  of  the  Redeemer. 
An  atonement  for  death-deserving  sin.  Ebrard  ;  a  sign  of  liberation  to  the  Hebrews,  but 
not  to  God.  Bochrtrt ;  the  idea  of  substitution  i-s  involved.  Olshausen  ;  a  feast  of  thank- 
offering,  pointing  to  a  propitiation  accomplished.  Lange.  The  Lamb  of  God,  our 
Passover,  was  offered  in  death  at  the  end  of  the  foui'th  day  of  the  world's  history.  Mcjer. 


2.  And  the  chief  priests  and  scribes  sought  hoio  they  might  kill  him;  for  they  feared 
the  people. 

Chief  priests.      Luke  i.  5;     Who  ought  to  have  welcomed,  conspired 

against  Him. 
They  claimed  to  be    "  guides  of  the  blind,"  hghts  in  darkness.     Rom 

ii.  19. 
The  authors  of  the  most  fatal  heresies  have  been  solemnly  ordained. 
General  Councils  have  fatally  erred  in  doctrine  and  practice. 
We  can  trust  nothing  here  but  God's  iinchaiujinfj  promises. 
Scribes.     Luke  v.  21.     Character  and  occupation.     See  Notes. 
Sought.      G.r.  loere  seriotislij  deliberating  by  force  or  fraud. 
He  knew  well  all  their  secret  devices  of  malice  and  murder. 
His  enemies  disturbed  His  joy  in  the  old  paschal  covenant. 
Unconsciously  they  began  to  slay  the  victim  of  the  New  Covenant. 
Kill  Him.     No  public  executions  took  place  during  one  of  the  three  great 

Feasts. 
Feared.   Under  God,  this  has  often  checked  tyrants  in  their  plans. 
Pitiful  fear  followed  by  an  atrocious  joy.     Luke  xxii.  5. 
Daring  and  cowardice  unite  in  the  enemies  of  the  Lord. 


400  SUGGESTIVE    COMMENTAKT  [CHAP.  XXU 

They  must  ciiicify  Him  openly,  secretly  they  cannot  destroy  Him. 
The  blood  of  saints  will  not  silently  sink  in  the  ground.     Gen.  iv.  10. 
Fear  of  the  people,    hut  not  of   God,   restrains    these   sanctimonious 

murderers. 
Temporal  fear  soon  mated  and  mastered  by  a  mightier  passion. 
People.    Not  organized,  but  a  mass  gathered  from  the  world.  Acts  u.,Z. 


ai'c'Awcrii'.  The  priests  seized  Him  on  the  Passover  evening,  intending  to  try  and 
condemn  Him  during  the  nigat,  and  crnci'y  Him  in  the  morning,  before  the  multitude 
assembled.  Pearce.    Not' before  the  feast.  Neander,  Andrexos. 


3.  %.  Then  entered  Satan  into  Judas  surnamed  Iscariot,  heing  of  the  number  of  the 
twelve. 

Then.      After   receiving    the   sop,    not  the  first,  but  full  possession. 

John.  xiii.  27. 
Entered.      At   first  he   entered  Judas   as   a  tempter,  now  as  a  sole 

jirojjrietor. 
Having  in  vain  tried  to   overcome  the  Lord,  in  person,  Satan  essays  to 

wound  HixQ  mortally  by  a  disciple. 
Eut  in  overthrowing  Judas,  and  through  him  seeking  to  overthrow  tho 

Lord,  Satan  overthrows  himself. 
Judas'  fall  gradual,  Satan  cannot  gain  possession  in  a  moment. 
He  who  once  yields  to  Satan  may  become  capable  of  the  greatest  crimes. 
To  be  sifted^  hiiffeted  by  Satan  is  truly  temble.     2  Cor.  sii.  7. 
But  woe  unto  him  into  whose  soul  he  enters  as  a  home. 
As  a  beacon,  this  warns  us  to  resist  the  devil  in  the  first  incitements  to 

sin.     Jas.  iv.  7. 
Satan.     Luke  iv.  2.    The  Bible  alone  reveals  spirits  working  within  us. 
Beguiled  Eve.   Gen.  iii.  13.     Overcame  David.  1  Chron.  xxi.  1.  Destroyed 

Ananias.     Acts  v.  3.     Bules  in  the  childi'en  of  disobedience.      Eph. 

ii.  2. 
The  soul  of  the  reprobate,   through  constant  yielding,   is  at  last  wholly 

subject  to  Satan. 
He  sought  to  ruin  Christ,  but  only  crushed  his  own  head. 
So  all  his  attempts  to  defeat,  only  advance  God's  designs. 
The  Holy  Spirit,  a  still  more  powerful  agent,  can  enter  the  heart. 
"Blessed  be  the  Lord  God,  who  put  this  into  the  king's  heart."     Ezra 

vii.  27. 
••  Neither  told  I  what  my  God  had  put  in  my  heart  to  do."     Nch.  ii.  12. 


CHAP.  XXII.]  ON    ST.    LUKE.  401 

"  Thanks  be  to  God,  who  put  the  care  into  the  heart  of  Titus."    2  Cor. 

viii.  16. 
Judas  Iscariot.     Luke  vi.  IG.     Iscariot,  or  a  man  of  Carioth,  a  t/jwn 

beyond  Jordan. 
Christ  who  knew  all  men,  admitted  a  disciple  who  became  traitor. 
Judas  had  a  practical  talent  for  this  world's  business. 
He  was  appointed  treasurer  for  the  band  of  disciples.     John  xii.  6. 
Covetousness  gained  a  complete  ascendancy  over  him. 
The  Lord's  progress  disappointed  his  greedy  anticipations. 
Eeproof   given    on    Satarday   at  Bethany,    estranged  him  from    Jesus. 

John  xii.  7. 
The    triumphal  entiy  was  not    imjoroved  by  our  Lord    to  please   His 

ambition. 
One  of  the  twelve.     This  henceforth  is  to  be  his  brand. 
He  only  could  be  a  devil  to  whom  it  had  once  been  possible  to  become  an 

angel. 
The  treachery  of  a  friend  more  dangerous  than  the  malice  of  foes. 
Stung  by  the  well  deserved  reproof  for  his   avarice  he  ap^Dears  to  have 

resolved  on  revenge. 
He  left  the  hospitable  board  of  Simon  for  the  Priests'  service. 
Doubtless  he  thought  Christ's  cause  falling,  and  contemplated  strengthen- 
ing himself  against  future  evil,  and  gratifying  avarice  at  the  same 

time. 
The  like  has  often  occurred  since  in  the  history  of  the  Church  of  Christ. 
There  may  be  one  Judas  or  more  in  the  holiest  company ;  we  need  not 

therefore  leave  it.  Quesnel. 


Tho  article  6  before  Smraraj  otiiitted  by  many  editors;  omitted.  Cod.  Sinai. 
Xaravaq.  Eebiike  at  Bethany  the  proximate  cause  of  hia  treachery.  Alexander. 
EioTJXfle.  Completed  plans.  Z)e  Wette  ;  preliminary  influence.  Oosterzee ;  a  desperately 
wicked  man,  not  a,  cunning  rascal.  Ebrard  ;  special  demoniacal  agencj.  Roseiimuller. 


4.  And  he  went  his  wajj,  and  communed  with  the  chief  priests  and  captains,  how  he 
might  betray  him  ur.to  them. 

Eis  way.     The  fruit  of  all  our  Lord's  discourse,  and  active  kindness, 

was  a  final  determination  to  put  Him  to  death  at  all  costs. 
Communed.     The  worst  wickedness,  in  the  holiest  seasons. 


402  SUGGKSTIVE    COMMENTARY  [CHAP.  XXH, 

Captains.      Not  Eomans,   but  Jewish  commanders  of  temple  guard. 

Acts  iv.  1. 
The  Jews  also  bad  their  guard  aud  commanders  there. 
The  visible  Church  reaches  a  point  wherein  she  tries   to  destroy  her 

Eedeemer ! 
The  hardening  process  goes  on  veiy  rapidly,  at  this  crisis. 
Betray.     Gr.  deliver  Him  rip.      His  treachery  was  aggravated  by  the 

confidence  of  his  Master. 
•'  Tea,  mine  o^vn  familiar  friend,  in  whom  I  trusted."     Psa.  xli.  9. 
Avarice,  ambition,  and  unbelief  ruined  Judas.     Acts.  i.  25. 
"  A  thief,  and  had  the  bag,"  suc'h  union  to  Christ,  useless.     John  xii.  6. 
The  greatest  crime  ever  committed,  overruled  for  the  greatest  good. 
The  poioer   of   Satan,     1.   Powerful    serva-nts.     2.    Strong  weapons.     .3. 

Willing  allies. 
The  weakness  of  Satan,     1.  To   conceal  his  shame.     2.   To  shake  the 

tranrjuillity  of  Jesus.    3.  To  frustrate  the  counsel  of  God. 


napaS<^.  His  guilt  had  been  less,  had  he  believed  with  the  Jews,  Messiah  was  im- 
mortal. Betrayal  could  not  then  harm  Hira.  IFirecr,  iJhranJ,  Whately.  He  did  believe 
the  Messiah's  immortality,  see  Notes.    His  motive,  one  of  the  darkest  treachery.  Alfurd. 


5,  And  they  irere  glad,  and  covenanted  to  give  him  vioncy. 

They.     The  Sanhedrim,  a  council  of  calumny,  bribery,  and  byi)ocrisj-. 
Were  glad.     Threefold  process  of  sin.     1.  Suggestion  from  Satan.     2. 

Pleasure  of  indulging  carnal  passions.     3.  Consent  of  our  heart  and 

head. 
They  desired,  but  did  not  expect  the  result. 
Their  long  cherished  hopes  were  to  be  now  fulfilled. 
Even  Jesus's  disciples  losing  faith,  were  forsaking  Him  ! 
Judas  glad  for  the  bribe,  joy  of  hell  among  associates  in  crime. 
Covenanted.       "  Covenant  with   death   and  hell   shall  not   stand." 

Isa.  xxviii.  18. 
"  Take  heed,  and  beware  of  covetousness."    Luke  xii.  15. 
"  The  love  of  money  is  the  root  of  all  evil."     1  Tim.  vi  10. 
Balaam,  Achan,  Gehazi  and  Ananias,  illustrate  this. 
It  is  possible  to  idolatrously  love  money  without  having  it. 
It  ia  possible  to  l\ave  mo.uey  without  loving  it. 


CHAP.  XXII.]  ON    ST.    LUKE.  AO'6 

Couteutment  one  of  the  hardest  lessons  Paul  had  to  leam.     Phil.  iv.  11; 

1  Tim  vi.  6. 
Money.     30  shekels,  co-equal  with  £3  or  15  dollars  :  "  So  they  weighed 

for  my  price  30  pieces  of  silver."     Zech.  xi.  12. 
Note  the  infinite  humiliation  ot  the  Son  of  God. 

An  ox  killing  a  servant,  30  shekels  fine,  if  a  freeman,  60.     Ex.  xxi.  32. 
Being  in  the  form  of  God,  He  took  upon  Him  the  form  of  a  servant — 

(a  slave).     Phil.  ii.  7. 
Avarice  willingly  delivers  the  key  of  the  heart  to  Satan, 
Pitiable  are  Satan's  wages,  30  shekels  I  an  undying  soul  ! 


ovveBepTo,  ecTTyjcrau.  Matt.  xx\T.  15.     Constituerunt.  Vulgate.      They  counted  to  him 
(as  earuest  money  beforeliancl}.  Stolz.   They  weighed  out  for  him.  De  Wette.    apyvfuov — 
"Quid  non  mortalia  peotora  cogis 
Auri  sacra  fames  !  "       Virgil. 
The   amount    refers   not  to  Zech.  xi.  12,  nor  was  this  a  bribe    promising    more. 
Oosicrzee.     Sum  talieu  from  Zech.,  and  fixed  by  tradition.  De  Wette,  Meyer.     Sanhedrim 
chose  the  price  of  a  slave,  with  cunning  irony.  Lange  ;  therefore  not  earnest  money. 


G.  And  he  promised,  and  sought  opportunity  to  betray  him  unto  them  in  the  absence  oj 
the  midtitude. 

Sought.     To  wink  at  the  sun  may  result  from  weak  %'ision. 
To  enter  a  cavern  proves  a  "  love  of  darkness."     John  iii.  19. 
Opportunity.     Not  long  wanted  to  one  loving  sin  ana  its  wages. 
Absence.     A  tumult  might  rescue  Him  from  their  grasjj. 
"Wickedness  always  cowardly,  virtue  alone  is  brave. 
Judas  a  type  of  a  race  of  traitors,  from  time  to  time  in  the  Church. 
He  sought  for  the  friendship  of  the  great,  for  gain,  and  priestly  favor. 
False  disciples  are  now  looking  for  a  good  opportunity  to  betray  Him. 
Cursed  avarice  still  sells  Christ,  reli'gion,  fidelity,  faith. 
Man's  two  greatest  enemies,  the  Devil  and  Mammon. 
Judas  a  type  of  those  who  estimate  all  religion  and  goodness  by  tho 
profit  they  bring. 


arep  ox^ou.     "Without  a  tumult  of  the  multitude  arising,  see  Acts  xxiv.  18.    Thf 
poetical  word  orep  is  only  used  here,  and  at  verse  35.  Oosterzse, 


404  SUGGESTIVE    COMMENTARY  [CHAP.  XXU. 

7.  iy  Then  came  the  day  of  unleavened  bread,  when  the  passover  must  be  killed. 

The  day.  Christ  was  made  under  the  law,  still  under  that  dispensa- 
tion. 

Labor  ceased  at  mid-day,  all  leaven  was  removed. 

Unleavened.     Jesus  began  to  eat  it  on  the  14th  of  the  month, 

Passover.  Luke  xxii.  1.  Annual  festal  commemoration,  1.  Of  their 
calling.     2.  Eedemption.     3.  Pardon.     4.  Eudming  peace. 

Israel's  birth-feast  and  life-feast. 

The  Lord  saves  and  spares,  but  only  through  the  blood  of  the  Lamb. 

Four  times,  the  Spirit  names  Christ's  death  in  connection  with  the 
Passover. 

Every  Paschal  lamb  for  1500  years  pointed  to  this  sacrifice. 

Must  be  killed.     Between  3  p.m.,  and  sun-setting. 

The  twofold  nature  of  the  God-man  becomes  clearer  as  wo  approach  the 
cross  ;  Jesus  the  Paschal  Lamb  was  then  slain. 


rjfj.€pa.  Did  Jesus  eat  the  Passover  at  all  with  His  disciples  ?  If  so,  was  it  on  the 
nsnal  day  and  hour,  on  which  the  Hebrews  ate  it  ?  The  Jews  from  the  crowd  assembled, 
took  the  liberty  of  eating  it  any  hour,  before  the  fifteenth  day.  Pearce.  Great 
irregularities  had  crept  into  the  Jewish  customs.  There  is  much  force  in  the  ISti,  it 
was  necessary,  &c.  Ryle.  Our  Lord  sacrificed  and  ate  the  Paschal  Lamb,  on  the  day 
appointed  by  Divine  law,  but  the  priests  and  Pharisees  did  not.  Kuinoel  and  others 
aiSrm  that  the  law  had  been  superseded  by  tradition,  and  that  the  sacrifice  and  eating  of 
the  Passover  was  postponed  by  some  of  the  Pharisees  to  the  following  day.  Chrysostom, 
Eusebius,  and  others  of  the  Fathers  suppose  that  the  chief  priests  and  scribes  were  so 
busy  in  plotting  the  Lord's  death,  that  they  omitted  to  sacrifice  and  cat  the  legal  Pass- 
over at  the  proper  time.  Wordsworth.    rj\6e. — The  actual  arrival.  Bengel, 


8.  And  he  sent  Peter  and  John,  saying,  Go  and  prepare  lis  the  passover,  that  we  may 
eat. 

Peter  and  John.     Two  chief  apostles   sent  with  this  solemn  message. 
Matt,  saj's — "  The  disciples."  Mark  notes — "  Two  of  them."  Luke  names 

them. 
Peter  and  John  seem  to  have  spent  the  preceding  day  and  night  in 

Bethany. 
On  the  morning  of  Thursday,  these  two  went  to  Jerusalem. 
In  the  afternoon,  our  Lord  followed  with  the  remaining  ten. 
Go.     ]\Iark  the  sublime  assurance  with  which  the  Lord  anticipates  His 

death. 


CHAP.  XXII.3  ON   ST.   LUKE.  405 

Prepare.     Tliougli  not  sustaining  tlio  relation,  Jesus  exemplified  the 

duty  of  the  "  Head  of  a  family." 
Despite  their  own  fears,   they  know  from  His  lips,  He  will  keep  the 

FEAST. 

Jews  during  the  Passover  expected  gratuitous  lodgment  at  Jerusalem. 
Passover.     This  familiar  event  affectingly  expresses  His  human  feeling. 
His  heart  has   all  the   sensibility,   impulses,  and  emotions   of  sinless 

humanity. 
Our  Lord  points  to  just  such  a  solemnity  as  His  Church  celebrates. 
We  may  eat.     Thus  he  abrogated  for  ever  the  old  Passover. 
He  had  abrogated  circumcision  by  submitting  to  it  Himself. 


iracrxot.  1st  theory.— Jews  kept  the  Passover  on  two  distinct  days,  both  legal.  2n4 
theory.— Our  Lord  kept  it  on  Thursday,  but  the  Jews  designedly  delayed  it.  Calvin, 
Bretschneider,  Liyhtfoot,  Dc  Wettc,  Meyer,  Luclce,  Ebrard,  Tiscliciulorf.  8rd  theory. — 
Our  Lord  anticipated  the  true  Paschal  supper,  and  ate  a  sacramental  one.  Kraft, 
Greswell,  Ellicott,  Muller,  Clinton,  Andrews,  Hengstcnberg,  Tholuck,  Wieseler,  Lange, 
Oosterzee,  Brown. 

The  Jews  erring  in  the  time,  our  Lord  corrected  it.  Cudworth.  Paschal  lamb 
legally  slain,  not  on  the  14th,  but  15th.  Itauch.  The  attempt  to  harmonize  the  Synoptista 
with  John,  impossible,  and  unprofitable.  Alford.  Jews  so  busy  in  destroying  Jesus,  they 
postponed  the  feast,  till  the  work  was  done.  Fairbairn.  John's  supper  identical  with 
that  of  the  Synoptists.  Tholuck,  Greswell,  Meyer,  Tischendorf,  Robinson,  Friedlieh, 
Andrews.  1.  Our  Lord  ate  a  meal  with  His  disciples  on  the  morning  of  the  13th  of 
Kisan.  2.  In  some  sense  or  other  this  meal  was  regarded  as  the  eating  of  the  Passover. 
Matt.,  Mark,  and  Luke.  3.  It  was  not  the  ordinary  Passover  of  the  Jews.  4.  John  omits 
all  mention  of  the  Paschal  nature  of  this  meal,  and  also  all  mention  of  the  Lord's 
Supper.  Alford. 

{Toifiao-are,  Cestius  Gallus  informed  the  Emperor  Caius  that  236,500  lambs  were 
slain  annually  at  the  Passover.  Josepkus.  It  would  be  difficult  to  find  space  around 
the  temple  for  more  than  a  quarter  of  a  million  of  offerers.  Each  Jew  slew  his  own 
lamb,  and  ate  only  in  Jerusalem,  Dout.  xvi.  6.  Pearce.  "  Peter  and  John,"  precedency 
on  account  of  dignity.  Bengel;  of  ago;  Peter  was  doubtless  older  than  our  Lord. 


9.  And  they  said  unto  him,  Where  wilt  thou  that  we  prepare  1 

Where.    Being  sure  of  His  observing  it,  they  only  wait  to  know  whore. 
They  knew  that  neither  fears  nor  dangers  would  deter  Him. 
Prepare.    Solemn  ordinances  require  solemn  preparation. 

41 


406  SUGGESXrVE    COMMENTARY  [CHAP.  XXII. 

They  help  to  silence  fears,  and  comfort  us  iu  troubles. 
■WTiile  trusting  in  God,  we  may  fearlessly  discharge  our  duty. 


10.  And  he  said  unto  them,  Behold,  when  ye  are  enteredinto  the  city,  there  shaJla  man 
meet  you,  bearing  a  pitcher  of  water  ;  follow  him  into  the  house  where  he  entereth  in. 

Behold.     The  Holy  Ghost  notes  its  miracvlous  character. 

He  ate  the  Passover  like  any  other  humble  Israelite. 

But  His  divine  glory  pervaded  the  way  of  ordering  the  repast. 

A  man.     A  more  circumstantial  account  is  given  by  Mark  and  Luke, 

without  contradicting  the  general  account  given  by  Matthew. 
Among  His  friends  there  was  a  secret  enemy,  among  His  enemies  a  secret 

friend. 
His  divine  foreknowledge  is  shovrn  practically  to  them. 
His  divine  power  is  seen  over  the  heart  and  will  of  strangers. 
Bearing.     It  was  known  by  virtue  of  His  omniscience. 
The  time  sunset,  and  the  bearer  j)ossibly  a  slave. 
A  pitcher.     The  original  refers  to  the  material  as  being  earthen. 
Of  water.     A  common  task  in  the  East :   the  women  at  Samaria.   John 

iv.  7. 
A  person  bearing  a  pitcher  1900  years  before,  a  sign  to  Eleazar  for  Isaac, 

Gen.  xxiv.  U.,  and  now  to  the  apostles. 
Follow.     They  fear  no  disappointment  who  go  on  Christ's  word. 
Every  thing  ministers  to  the  foreseen  need  of  Christ. 
With  child  like  serenity  and  ease  He  provides  for  every  want. 
He  thus  pays  His  tax  with  money  in  the  fish's  mouth.     Matt.  xvii.  27. 
House.     Luke.  i.  40.     Among  all  of  Zion's  palaces,  there  was  none  for 

Zion's  King. 


Luke  uses  crwarr^o-ei  for  tlio  a-rravToa-ei.  of  Mark.  He  ■will  so  meet  you,  that  you 
shall  be  Koing  the  same  way  as  ho.  Oosterzee.  KepdfjLiov.  A  vessel  of  earthenware. 
Some  fancy  an  aMusion  to  baptism,  others  a  syrabol  of  the  heaty  law  borne  by  the 
Jews.  Henry.  Pitcher,  frailty  of  ministers  (oarthen  vessel,  2.  Cor.  iv.  7),  instruments. 
Some  are  glazed;  a  little  more  polished  perhaps,  but  earthen  still.  'Water,  symbol  of 
grace.  Bede.  The  largo  upper  room,  the  fullness  of  Divine  grace.  Augustine.  By 
previous  agreement.  Neander;  in  a  measure.  Lange.  If  previously  aiTanged,  Ho 
would  have  sent  the  discipl-es  forthwith  to  the  house.  Alford.  Disciples  learned  hia 
name  by  miracle.  Calvin;  Divine  knowledge.  Sengel,  Alexander.  IIo  thus  concealed 
the  place  from  Judas.  TUeophyluct.  The  sign  had  no  special  significance  to  tbosa 
oecustomcd  to  splendid  miracles.  They  should  have  boon  satisfied,  there  was  no  pro- 
concerted  arrangeiuent.  Olshaasen. 


CHAP.  XXII.]  ON    ST.    LUKE.  407 

11.  And  ye  shall  say  unto  tJie  (joodman  of  the  house,  The  Master  saith  unto  thee, 
Wlure  is  the  guestehamber,  cohere  I  shall  eat  the  passover  with  my  disciples  ? 

Of  the  house.  Luko  i.  40.  Some  make  it  an  inn,  but  more  pro- 
bably a  private  house. 

Guest-chamber.  Strangers  during  Passover  accommodated  fi-ec  of 
charge. 

They  used  hospitality  without  grudging.     1  Pot.  iv.  9 

A  signal  honor  in  the  Lord  inviting  Himself. 

He  was  not  asked  if  he  would  give  it  up  to  the  Master. 

It  implies,  he  held  it  ready  prepared  for  any  guests  who  might  come. 

That  he  would  surrender  it  to  none  more  gladly  than  to  the  Master. 

Home  and  food,  God  provides  for  His  desolate  saints.     1  King  xvii.  9. 

My  disciples.     His  family.    He  speaks  as  the  Master  of  a  house. 


Kol  epeiTe.  Not  a  prophetic,  but  an  imperative  Future.  oiKoSe<r7roT-i]9, — a  pleonasm 
not  uncommon  among  the  Greeks  in  famiUar  diction.  The  remarkable  words  (Matt. 
xxvi.  18),  "My  time  is  at  hand,"  omitted  by  Mark  and  Lxxke,  -while  they,  on  the  other 
hand,  give  the  message  to  the  householder  in  the  fonn  of  a  question.  Oosterzee, 

KaTdKvfjia,  Luke  ii.  7.  Vulgate,  diversorium.  A  place  for  temporary  refreshment. 
The  traveller  unloads  his  beast  to  halt  for  the  night.  Many  let  their  rooms.  Roscn- 
inuller;  without  charge.  Light/oot.  "Master,"  an  early  tradition,  the  man  was  a 
believer.  Meyer. 


12.  And  he  shall  shew  you  a  large  tipper  room  famished :  there  malce  ready. 

Large  upper  room.     Great  parlor  imvcd. 
Any  room  above  the  ground-floor,  the  best  room. 
Orientals  seldom  use  the  first  story  for  living  apartments. 
A  heart  expanded  by  love,  and  furnished  with  graces,  tj-pified. 
Those  entertaining  had  the  skins  of  the  lamb  slain,  as  compensation. 
Fux'nished,     Or.  spread  with  carpets,  but  no  stately  arrangement. 
Exact  fore-knowledge  of  our  Lord,  of  minute  circumstances. 
Even  now  He  gives  signs,  by  w^hich  our  path  of  duty  is  known. 
The  secret  of  the  Lord  is  with  them  that  fear  Him.     Psa.  xxv.  14. 
Samuel  after  anointing  Saul,  gave  him  a  variety  of  signs.     1  Sam.  x.  7. 
He  speaks  as  if  he  saw  the  room  before  Him,  just  as  it  was. 
Make  ready.     "  He  loved  His  own,  and  loved  them  to  the  end."  John 
xiii.  1. 


408  SUGGESTIVE    COillTENTARY  [CHAP.  1X11. 

Our  Saviour  acted  as  the  head  of  a  Passover  company. 

He  would  in  future  invite  Himself  to  enter  the  soul,     Kev.  iii.  20. 

He  holds  the  true  Paschal  feast,  in  the  guest-chamher  of  their  hearts. 


icoKeii'of :  according  to  Mark,  avToi,  he  himself.  The  man  with  the  pitcher  having 
enacted /lis  part,  the  master  of  the  house  himself  comes  forward.  Oosterzee.  apayaiov. 
Apartment  not  in  common  use.  icnpMixdvdv.  Provided  with  cushions,  s(ra<!«  tricZi'n!!*. 
Oosterzee.  The  feast  was  already  provided.  Von  Gcrlach.  Video  alios  festinare,  lectos 
gtcrncre,  coenam  appararo.  Terence,    rumished  with  couches.  Major, 


13.  And  they  wejit,  and  found  as  he  had  said  unto  them:  and  they  made  ready  ih 
passover. 

And  they  went.     Obedience  of  faith  never  ashamed  or  disappointed. 
The  true  disciple  faithful  in  trifles,  as  well  as  great  duties. 
Found  as  He  liad  said.     With  the  rejoicings  of  faith. 
Bible  is  of  God,  since  we  find  all  things  just  as  it  declares. 
"Entertaining  strangers,  some  have  entertained  angels  unawares."     Heh 

xiii.  2. 
This  man  at  first  little  knew  the  majesty  of  his  guest. 
"  The  secret  of  the  Lord  is  with  them  that  fear  Him."     Psa.  xxv.  14. 
Made  ready.     The  lamb,  the  bitter  herbs,  the  bread  and  wine. 
With  solemn  and  silent  order  and  reverence  they  make  ready. 
Jesus  was  prei^aring  another  Sacrifice,  of  which  ihcy  knew  not. 
By  the  passover  and  communion — 
1.  A  complete  deliverance  is  sealed.     2.  A  blessed  communion  instituted. 

3.  A  glorious  prospect  opened. 


The  hlood  of  the  lamb  was  not  then  sprinkled  on  the  door-posts.    The  priest  took 
it,  and  poured  it  on  the  altar.  Starcke,  Lundius. 


14.  And  when  the  hour  was  come,  he  aat  down,  and  the  twelve  apostles  with  him. 

Hour  was  come.   The  legal  hour,  divinely  appointed,  about  sis  o'clock. 
Sat  down.     The  original  posture  was  standing.     Ex.  xii,  11. 
Slaves  alone  were  compelled  to  stand  while  eating. 


CHAP.  XXII.]  ON  ST.  LUKE.  409 

Our  Lord  regarded  it  non-esseiitial,  hence  the  neglect. 
A  practical  reproof  of  those  contending  fiercely  about  postures,  &;c. 
The  reclining  posture  sig)2ified  liberty,  ease  and  pleasure. 
By  it,  He  condemns  all  hypocritical  exactness  in  external  forms. 
John  sat  nearest  to  the  Saviour,  and  Peter  opposite.     John  xiii.  24. 
Judas  is  thought  to  have  been  nearest  on  the  other  side.     Mark  xiv.  20. 
Twelve.     The  ordinary  company  was  from  ten  to  twenty,  it  must  aU  bo 
consumed. 


wpa.  In  Matt,  and  Mark,  oi^iat.  From  sunset  Thursday  to  sunset  Friday,  the  first 
day  o£  unleavened  bread.  Gresici'll.  A  peculiar  Passover,  v.  15,  lamb  oould  be  sacrificed 
between  the  eves  of  14th  and  15th  of  Nisan.  ElUcott.  The  supper,  John  xiii.  2,  identical 
with  the  supper  at  Bethany,  Tuesday  evening.  Liglitfoot.  Same  as  Luke's.  Tboluck, 
Greswell,  AlJ'ord.  "  Sat."  Ho  ate  the  Passover,  standing,  Ex.  xii.  11,  and  sat  at  tho 
Lord's  supper.  Lighffoot.  SuScko,  cancelled.  Lachmann,  Tischendorf ;  omitted.  Cod. 
Sinai. 


15.  And  he  said  unto  them,  With  desire  I  luive  desired  to  eat  this  passover  with  you 
before  I  suffer  : 

"With,  desire.     Hebraism.      Exceedingly  desired,  an  intensive  force ; 

key  to  Luke  xii.  50. 
The  strongest  manner  of  affii-mation.     Isa.  vi.  9  ;  Acts  iv.  17. 
It  was  not  merely  from  His  depth  of  love  for  His  disciples. 
It  refers  to  completing  the  work  of  redemption. 
He  heartily  desired  to  die  for  us.     Shall  we  not  heartily  desire  to  live 

for  Him  ? 
On  no  other  occasion  is  such  vehement  desire  attributed  to  Him. 
He  thus  bids  the  Passover  a  cordial  welcome. 
It  teaches  us  to  come  to  the  Lord's  Supper  with  an  appetite. 
A  preface  to  His  sufferings,  in  order  to  His  Father's  glory. 
Shall  we  be  backward  in  His  service,  who  was  f onvard  in  om*  atonemeiit? 
He  thereby  testified  His  infinite  love  to  His  disciples. 
Having  loved  His  own.  He  loved  them  unto  the  end.     John  xiii,  1. 
Because  it  was  the  last  time  He  would  ever  celebrate  it. 
It  was  to  be  the  fareirell  feast  of  His  undying  love. 
Anticipation  of  His  victory  and  glory,  chiefly  moved  His  spirit. 
The  pain  of  separation  soothed  by  the  consolation  of  the  feast. 


410  SUGGESTIVE  C03IMENTAEY  [cHAP.  XXn. 

This  confidential,  life-time  fellowsliip  -with  His  disciples,  was  never  to 

return ! 
Humanly  He  clings  to  this  life  in  the  body,  even  -n-ith  His  eye  upon  His 

throne. 
The  purely  human  side  of  our  incarnate  Lord's  relation  to  the  Passover. 
With  all  true  Israelites,  He  takes  delight  in  the  statutes  of  God. 
His  obedience  vras  a  living  fountain  of  pure,  child-like  joy. 
The  institution  "n-as  for  their  refreshment,  union,  and  edification. 
Desired.     Had  desired  for  the  sake  of  His  disciples. 
He  would  manifest  Himself  to  them  more  openly. 
Even  in  the  act  of  bidding  them  farewell. 
For  His  own  sake,  about  to  enter  His  glory. 
He  longs  for  the  death  that  will  give  life  to  the  world. 
His  love  for  them  made  Him  forgetful  of  Himself. 
This  Passover.     It  was  the  last  Passover  He  was  ever  to  eat. 
"  There  was  no  Passover  like  this  kept  in  Israel."     2  Chron.  xxxv.  18. 
The  Lord,  who,  is  Himself  The  Lamb  !  keeijs  it  with  His  disciples. 
Celebrating  for  the  last  time  the  shadowy  rite.  He  glorifies  it  into  its 

fulfilling  reality. 
"With  you.    Judas  among  them,  a  grave  in  a  garden. 
This  saddens  the  last  Passover  before  His  passion. 
He  fert  He  was  their  friend,  as  well  as  their  Eedeemer. 
His  deep  love  for  His  disciples  glowed  as  He  neared  the  cross. 
He  would  derive  comfort  to  cany  Him  cheerfully  through  His  great 

work. 
MartjTS  were  often  girded  for  their  fiery  baptism  by  the  Lord's  Supper. 
A  Christian  father's  last  meal  with  his  family  is  solemn. 
All  the  sweetness  and  sadness  of  social  intercourse  remembered. 
The  transition  point  between  two  divine  economies. 
The  one  closing  for  ever  ;  within  36  hours  He  cried,  "  It  is  finished." 
The  other  to  run  its  majestic  career  while  the  world  lasts. 
Before.    His  enemies  would  leave  Him  no  time,  but  they  were  forced 

to  delay  their  purpose. 
He  notwithstanding  was  ready  for  death. 
His  divine  assurance  contrasts  with  His  enemies'  uncertainty. 
He  the  Sacrifice,  knows  what  His  murderers  do  not. 
He  marked  out  a  definite  day,  they  by  decree  reject  it.     Matt.  xxvi.  v. 
Happy  he  who  can  speak  hopefully  of  his  own  decease. 
He  speaks  of  suffering.     His  disciples  see  there  is  no  chance  in  them. 
I  suffer,     liy  this.  He  would  abrogate  the  ceremonial  law. 
He  had  sulfcred  much,  but  nothing  to  what  follows. 


CHAP.  XXII.]  ON    ST.    LUKE.  411 

eTTi6vij.{a  eTre9vnr}(ra.  A  Hebraism,  tlio  superlative,  "  Dying,  thou  shalt  die,'' Gen. 
ii.  17.  "  Seeing,  I  have  seen  the  afiliution  of  my  people,"  Ex.  iii.  7.  Those  Ilbbraismij 
appear  to  have  been  preserved  by  the  Sacred  Writers,  to  remind  the  reader  that  Ho  lin3 
before  him  the  very  wonh  used  by  the  speakers  on  the  occasion  described.  Wordsworth. 
Was  it  not  for  the  suflerings  which  should  redeem  the  world?  Sticr.  Most  earnertly 
have  I  desired.  Major,  Macknif/ht.  Gen.  xxxi.  30,  the  same  term,  "  thou  sore  longed^t,"' 
Brown,  tfiayeiv.  The  consiurators  against  Jesus  took  the  liberty  of  eating  the  Pass- 
over before  the  evening  of  the  15th  day.  Pearce.  TraSeii'.  The  only  instance  of  the 
absolute  use  of  the  term  for  His  sufferings.  Alford.  Our  Lord  had  often  spoken  of 
Buffering  "many  things,"  and  suffering  "of  them,"  but  never  used  this  shnple  form 
embracing  His  whole  fedemption  passion.  Stier. 


16.  For  I  say  unto  you,  I  will  not  any  more  eat  thereof,  untilit  be  fulfilled  in  the 
kingdom  of  God. 

Eat  thereof.     That  particular  Paf3sover,  not  the  Passover  generally. 

To  this  marriage  supper  of  the  Lamb,  the  parable  refers.  Matt.  xxii.  1-14. 

As  the  head  of  the  family  He  drank  first. 

At  the  Supper  of  the  Lord  following,  He  did  not  eat  or  drink. 

Not  for  Himself  were  His  body  and  blood  offered. 

Until.     The  heavenly  banquet  is  celebrated  amid  the  redeemed  above. 

This  does  not  imply  that  He  was  to  cat  it  af  er  that  time. 

Yet  he  did  eat  and  drink  with  His  disciples  after  His  resurrection.     Acts 

X.  41. 
He  never  again  celebrated  the  Lord's  Supper. 
Some  infer  that  He  never  again  tasted  wine. 
Fulfilled.     The  Paschal  lamb  superseded  by  the  anti-type. 
When  Jesus  on  the  cross  cried  "  It  is  finished,"  Christ  our  Passover  was 

sacrificed  for  us.     1  Cor.  v.  7. 
The  Passover  had  its  accomplishment  in  the  Lord's  Supper. 
Completely  fulfilled  in  the  release  of  God's  Israel  from   the  bondage  of 

death  and  sin. 
Kingdom.     The  real  and  eternal  anti-type,  to  which  Christ  pointed, 

was  the  everlasting  feast  for  His  glorified  Church. 


oiiceTi,  omitted  by  some  of  the  oldest  authorities.  Alford ;  omitted.  Cod.  Sinai. 
avTo  for  tf  auToii.  Tischcndorf,  Oisterzec,  Alford,  Cod.  Sinai,  iuis,  Hebraism  for  not 
doing  at  all.  "  Samuel  saw  Saul  no  more  until  his  death,'"  1  Sam.  xv.  35.  Macknight, 
And  yet  he  did,  see  the  prophet  after  death.     TtXrjpuiOjj,     His  sacrifice  merely  a  mighty 


412  SUGGESTIVE    COIIIIENTAEY  [CHAP.  XXII. 

instance  of  self-saerifiee  and  self-denial.  Norton,  Ckanning,  anil  Unitarians  generally. 
The  same  view  of  our  Lord's  death  propounded  by  Maurice.  A  fatal  error,  cleai'ly  con- 
demned, Heb.  ix.  28,  and  in  the  Word  cff  God  generally. 

He  here  declares  He  ■nill  celebrate  no  Jewish  Passover  after  the  present,  eu?  otou,  &c. 
i.e  "  not  tUl  all  is  fulfilled  -which  must  be  fulfilled  in  5Iy  Kingdom  of  grace."'  Stnrckc. 
iv  rjj  pacTiX.  Tou  ©eou.  The  Lord  is  aUuding  to  the  eternal  festival  of  His  glorified 
Chmch  in  His  Kingdom,  to  the  bright  image  of  the  eternal  Supper,  a  foretaste  of  which 
He  was  about  to  institute  in  the  communion  of  the  N.T.  Lange.  "In  the  Kingdom  qf 
God," — €v  irapova-Ca  jaou.  Oosterzee. 


17.  And  he  tool:  the  Clip,  and  gave  thanlcs,  and  said,  Tal-ethis,  and  divide  it  among 
yourselves : 

Tlie  cup.     Of  the  Passover,  not  of  tlie  Lord's  Supper. 

Jews  used  to  di-ink  a  cup  of  -wine  and  -water  before  the  supper. 

It  -was  called  the  "  Cup  of  the  Old  Testament "  by  the  Eabbis. 

Gave  thanks.     For  the  preservation  of  the  first-bom,  and  deLiverance 

from  Egypt. 
"  "^Tien  thou  hast  eaten,  thou  shalt  bless  the  Lord  thy  God."     Deut.  viii. 

10-13. 
"  Evei-y  creatui'e  of  God  is  good,  and  is  to  be  received 'with  thanksgiving." 

1  Tim.  iv.  4. 
Take  this.     Contrast  this  supper  with  that  in  the  night  of  fear,  in 

Egypt. 
Divide  it.     All  the  company  pledge  the  master  of  the  feast  in  this  cup. 
This  is  the  abrogation  of  an  old  rite,  now  fulfilled. 
Verse  19  refers  to  the  institutian  of  a  neio  rite. 
Yourselves.     Implying  that  the  Lord  did  not  Himself  partake. 
The  drinking  the  Paschal   cup,  was    not   binding  as  the_  eating   the 

lamb. 
This  is  no  rule  for  the  administration  in  after  times. 


TTOTiiptoi',  for  the  wine  in  it, — used  thus  by  clasisics.  Virg.  Identical  with  the  cnp, 
yerso  20.  Ruhinson,  Sticr,  Al/ord.  eiixapivrija-as.  Anciently  the  mas-ter  began  the  feast 
with  a  blessing.  Bi-viding  the  lamb,  ho  washed  his  hands.  All  having  tasted  it,  the 
youngest  asked  the  cause  (Ex.  xii.  20),  then  followed  the  declaration  (alluded  to  1  Cor.  xi. 
20).  Another  cup,  another  washing  followed.  After  the  Passover,  a  third,  the  sacra- 
mental cup,  with  a  piece  of  bread  for  each.  After  Komo  pious  discourse,  a  fourth  cup 
waa  followed  by  a  song  of  praise.  Lenses'  Ilrb,  Ant.,  Doddridge.  No  cvidenOD  whatever  of 
onr  Saviour's  following  tliis  custom.  Ooslcrzce.     Our  Saviour  ate  it  standing,  Ej:.  sij.  11. 


CHAP.   XXII.J  ON    ST.   LUKE.  413 

Calvin.    The  strife,  verse  24,  took  place  previous  to  the  Lord's  Supper.  Oosterzee. 

Siatiepia-are  This  implies  our  Lord  did  not  drink  of  this  cup.  De  Wctte,  Oosterzee, 
Lange,  Ohhatiscn,  Meyer.  If  He  desired  to  eat  the  Passover,  Ho  would  also  drink  of  the 
cup.  .■il/ord,  Brown.  Words  of  Luke  do  not  exclude  His  shaiing  the  cup  (verse  15). 
Andrews.    Eoiuish  clerical  scU-commuuiou  not  hinted  at.  Olshausen. 


18.  For  I  say  unto  yon,  I  will  not  drink  of  the  fruit  of  the  vine,  utitil  the  kingdom  of 
God  shall  come. 

Fruit  of  the  vine.     Called  blood  of  the  grape.     Gen.  xlix.  11 ;   Deut. 

xxxii.  1-1. 
Kingdom.     Lord's  Supper  commemorated  a  more  glorious  redemption 

than  the  Passover. 
Christ  dying  the  next  day,  opened  the  door  of  the  kingdom. 
Pleased,  He  leaves  all  legal  feasts  for  spiritual  sacraments. 


yap,  i.e.  Do  not  -wait  till  I  drink  any  more  here.  Bengel.  vita.  Cod.  Sinai.,  adds  iiTrb 
ToO  i-vv.  y(t'hi]ixo.Tos  rris  afiwiXov. — A  iifjriphrasis  for  Sci/o;.  In  order  of  time,  here 
follows  the  washing  of  the  disciples  feet,  John  xiii.  1-20.  Sticr. 

Careful  comparison  of  the  Gospel  narratives  shows  the  following  sequence  of  events. 
Commencement  of  the  repast,  almost  simultaneously,  or  before  the  strife  for  precedence, 
Luke  xxii.  15-18,  24-27;  John  i^iii.  1-17.  Further  sayings  of  the  Lord,  John  xiii. 
18-20 ;  Luke  xxii.  28-30.  Diseovei-y  of  the  traitor,  Matt.  xxvi.  21-25  ;  Mark  xiv.  18-21 ; 
Luke  xxii.  21-23 ;  John  xiii.  21-30.  After  his  departure,  the  institution  of  the  Lord's 
Sujipcr.  Oosterzee. 


19.  H  And  he  took  bread,  and  gave  thanks,  and  brake  it,  and  gave  unto  them,  saying. 
This  is  my  body  which  is  given  for  you  :    this  do  in  remembrance  of  me. 

Luke  now  proceeds  to  narrate  the  institution  of  the  Lord's  Supper. 

He  evidently  makes  the  Supper,  and  not  the  Passover,  the  chief  object  in 

His  account. 
Took  bread.     Took  in  a  marked  and  solemn  manner. 
Before  the  third  cup,  which  was  couseriuently  consecrated  as  the  cup  of 

the  N.  T. 
The  Lord  took  up  one  of  the  remaining  Passover  cakes,  and  pronounced 

the  words  of  institution. 


414  suGGESTm:  cojijientaey  [ch/o".  xxu. 

Man  has  bodily,  as  well  as  spiritual  wants  tobe  supplied. 

He  elevates  the  bread  into  a  sacramental  symbol  of  His  sacrifice. 

It  proves  no  repetition  to  be  made  of  the  propitiatory  offering. 

This  new  solemnity  is  to  be  perpetual  under  the  New  Dispensation. 

The  simiDlicity  here,  contrasts  with  the  mystery  and  pomp  thrown  around 

it  by  Eomish,  and  other  ecclesiastical  systems. 
We  have  foiu-  distant  accounts,  Matt.,  Mark,  Luke  and  Paul.  1  Cor.  xi.  23. 
Arguments,  promises,  doctiines  are  addressed  to  rational  nature. 
Visible  emblems  and  signs,  deeper  impressions  on  memory. 
The  eye  and  ear,  taste  and  touch  are  appealed  to. 
The  first  covenant  had  the  tree,  oj  life  as  a  sacramental  symbol  or  seal. 
Covenant  with  Noah  had  "the  bow  in  the  clouds."     Gen.  ix.  13. 
Covenant  of  Abraham  had  the  seal  of  circumcision.     Kom.  iv.  11. 
"Water,  bread,  and  wine,  seals  of  N.T.  covenant. 
Lands  are  conveyed  and  contracts  ratified  hy  seals. 
Bargains  struck  by  shakiny  hands,  and  friendship  shown  by  a  kiss. 
Observe  the  circumstances  of  the  Lord's  Supper. 
1.  The  place,  a  guest-chamber.     2.  The  time,  after  the  Passover  supper. 

3.  The  persons  present,  the  twelve  disciples. 

4.  The  iDostui-e,  that  used  at  a  feast,  reclining. 

5.  The  signs  or  elements,  bread  and  wine. 

Bread  being  the  common  food  of  man,  and  Christ  the  Bread  of  Life. 

Wine  pressed  from  the  grape,  an  emblem  of  His  blood. 

Gave  thanks.     Blessed  it.     Mark.     Higher  food  couched  under  it. 

Not  for  the  old  creation's  gifts,  but  for  the  new. 

This  thanksgiving  the  germ  of  a  Divine  blessing  upon  all  communions. 

It  transcends  the  first  benediction  of  the  Creator.     Gen.  i.  28. 

The  strength  of  love  established  this  feast  despite  the  murmurs  of  hell. 

In  this  quiet  circle  He  establishes  an  institution  of  world-wide  interest. 

He  erects  a  monument,  outshining  and  outlasting  all  those  of  earth. 

Brake  it.     It  shadows  forth  the  wounding  and  piercing  of  Christ's  body 

His  act  predicted  His  death,  and  willingness  to  die. 

Among  orientals  it  typifies  also  communion  of  friends  as  sharers.     Isa. 

Iviii.  7. 
Gave  it.     The  breaking  expresses  His  giving  Himself  for  His  pco2:ile. 
Giving  shews  His  hestoicing  on  them  the  benefits  of  His  gift. 
From  our  Lord's  position  at  the  table,  He  gave  it  with  His  own  hand, 

and  the  nearest  disciples  handed  it  to  others. 
This  is  my  body.     Simple  words,  common  to  all  four  accounts. 
Yet  made  the  subject  of  a  most  bitter  controversy,  that  has  rent  the 

Church  for  ages. 


CnAP.    XXII.]  ox   ST.    LUKE.  415 

Rome  teaches,  the  bi'cad  is  transubstantiated  into  the  hodij^  blood,  sotd,  and 

diviniiy  of  Jesus  Chri.st ! 
In  tbe  secret  silence  of  the  little  circle  of  His  disciples,  the  Rerleemer 

established  an  humble  rite,  to  bind  all  tbe  myriads  of  the  redeemed  to 

the  end  of  time. 
He  regally  appoints  by  will  a  gracious  mystery. 
A  standing  miracle  of  Ilis  love,  indicating  a  union  between  Ilim  and  Ilia 

Church. 
His  heart's  blood  and  Himself  are  given  through  faith  to  believers. 
He  renewed  the  offence  of  the  incomprehensible  word.     John  vL  54. 
This  is  opposed  to  the  old  shadows :  instead  of  the  Iamb,  He  says,  I  am 

YOUR  Paschal  Lamb  ! 
Bread.     The  noblest  gifts  of  nature,  consecrated  as  symbols  of  grace. 
Communion.     1.  Of  the  Lord  with  His  people.     2.  Of  believers   with 

each  other.     3.  Of  believers  with  heaven. 
Lord's  Supper  ma.\\\iQ?,is,  1.  The  Prophetic.     2,  Priestly.     3.  Kingly  char 

actcr  of  Christ. 
The  institution  meaningless,  if  there  is  no  atonement  for  sin. 
Given  for  you.     "Broken  for  you."     1  Cor.  xi.  24. 
"  God  so  loved  the  world,  that  He  gave  His  only  begotten  Son."     John 

iii.  IG. 
"  Christ  hath  also  loved  us,  and  given  Himself  for  us."     Eph,  v.  2. 
The  hour  of  betrayal,  and  anguish  of  death  impending. 
The  sacrifice  of  Christ  was  strictly  vicarious,     Isa.  liii.  5.     That  which  is 

devoted  unto  deatli. 
It  had  been  given  from  the  foundation  of  the  world  to  the  end  of  time. 
His  whole  life  on  earth  was  giving  and  breaking,  finished  by  His  death. 
What  they  ate,  was,  by  ftith,  the  body  and  blood  of  Christ. 
He  communicated  unto  them  His  living  breath,  His  divine  influence. 
This  do.     This  form  is  only  given  by  Luke  and  Paul.     1  Cor,  xi.  24. 
This  great  injunction  was  laid  upon  believers,  in  His  humiliation. 
The  request  of  a.  friend,  not  a  command  for  servanU. 
What  persons  should  in  future  dispense  these  symbols  ? 
With  what  words,  prayers  and  rites  should  the  elements  be  consecrated  ? 
Ill  what  posture,  at  what  time,  whether  by  individuals,  or  in  a  body  ? 
What  relations  this  eating  and  drinking  should  sustain  to  other  meals  ?  or 

whether  females  should  ever  share  at  all  ? 
On  these  points  He  is  silent;  leaving  it  to  His  people  to  infrr  His  will 

from  tlie  spirit  and  form  of  the  institution,  and  from  the  nature  of 

His  religion. 
In  remembrance  of  me.     A  simple,  sublime,  memorial  of  Ciirist. 


41 G  SUGGESXrVE   CX)MMENTAEY  [CHAP.  XXn, 

Memory,  strictly,  refers  to  the  past,  here  to  the  future. 

This  sim-ple  meal  has  outlived  all  medals  and  monuments. 

Some  commemorated  the  going  out  of  Egypt,  not  His  death.     1  Cor.  xi. 

29. 
The  disciples  themselves  had  not  at  first  a  perfect  view  of  it. 
The  blessing  does  not  depend  on  our  perfectly  understanding  it. 
This  is  not  a  sacrifice,  hni  commemorates  the  Great  Sacrifice. 
Many  come  emjDty  oi  faith,  and  empty  they  go  from  it. 
The  blessing  depends,  not  upon  our  iveak  faith,  but  upon  His  mighty 

presence. 
"By  one  offering  He  hath  perfected  for  ever  them  that  are  sanctified," 

Heb.  X.  14. 
Eomanists  nullify  this  sacrament  by  the  idolatry  of  the  mass. 
They  directly  violate  His  command  by  withholding  the  cup. 
They  hold  the  fatal  eiTor,  that  the  mere  partaking  confers  grace. 
Lutherans  teach,  Christ's  real  body  is  present,  and  partaken  of  ivith  the 

bread. 
We  are  far  too  prone  to  dispute  where  we  ought  to  adore. 


fvxapi<rTqa-ai,  evAoTrjo-o?.  —  Matt,  and  Mark.  In  regard  to  ordinary  occasions  of 
eating  and  di'Lnliing,  eiiAoYeic  corresponds  to  asking  a  blessing,  or  grace  before  meat ; 
evxapi-a'Tfiv  to  returning  thanks,  or  grace  after  meat.  IV.  d;  W.  There  is  no  word  in  the 
Greek  corresponding  to  the  word  "  it ''  as  rendered  in  Matt,  and  Luke.  N.T.  has  no  trace 
of  the  consecration  of  dead  things.  Schultze.  A  certain  power  of  blessing  was  derived 
by  the  sacramental  elements  from  this  thanksgiving.  Stier.  Not  for  the  bread  or  wine, 
but  for  the  person.  Meyer.  Called  Eucharist  by  Justin  Martyr  and  all  the  Fathers. 
Gregory,  misnamed  the  Great,  changed  the  ^' thanlc,"  into  a  "si'n "-offering,  a.d.  595. 
Protestants  hinting  a  propitiation  being  in  this  sacrament  have  passed  the  Rubicon. 
Lange. 

eKKacre.  Lutherans  hold  it  indifferent  whether  the  bread  is  broken  before,  or  during 
the  administration  ;  whether  by  the  minister,  or  any  other  person.  Confessio  Marchica, 
Art.  IIS,  jiiakcs  the  breaking  as  binding  as  the  benediction. 

iSCSov. — Matt.  xxvi.  2G.  The  administraior  here  represents  Christ,  in  breaking, 
blessing,  and  distributing.  In  another,  he  is  one  of  the  disciples,  examining  himself, 
confessing,  partaking.  AUord.    Questioned.  Olshatisen. 

«(7-Ti  TO  (Tw/itt  IJ.OV.  The  Hebrew,  Chaldaic,  and  Aramaic  have  no  sj-nonyme  for 
signifying.  The  seven  kine  are,  or  signify,  seven  years,  Gen.  xli.  20.  The  ten  homs  are 
ten  kings,  Dan.  vii.  24.  The  seven  stars  are,  or  signify  the  angels  of  the  seven  churches, 
llev.  i.  20.  That  Rock  was,  or  represents  Christ,  1  Cor.  x.  4.  t'cmi'.  This  much 
contested  word  is  not  in  the  Aramaic,  the  language  used  by  our  Saviour.  Alexander, 
Broxen.  Our  liOrd  never  used  it.  Oosterzee..  Quakers  make  the  body  to  bo  the  heavenly 
teed  of  the  nature  of  Christ,  and  the  Lord's  Supper  a  more  act  of  frioadship,  to  stir  np 


CHAP.  XXII.]  ON    ST.    LUKE.  417 

their  minds  to  follOTT  Christ  diligently.  They  charge  tho  tying  of  this  Supper  of  the 
LiOrd,  to  that  ceremony  used  by  Christ  before  His  death,  the  result  of  ■want  of  a  truo 
spiritual  understanding,  ou  tho  part  of  the  Church  of  Christ.  Barclay's  Apology,  Prop. 
18.  Figura  corporis  mei.  TcrlulUan.  The  heavenly  part  of  His  nature,  sentient  in  tho 
nerves  and  fibres  of  His  former  body.  Eichter.  Our  Lord's  body  is  ubiquitous.  Luther. 
An  vmscriptural  representation.  Hahn.  Tho  doctrine  of  the  eorporal  body  in  the  Supper 
was  decently  and  honorably  buried  witli  the  person  of  Luther.  Ebrard.  A  medium  be- 
tween Luther  and  Calvin.  Slier.  Christus  adest  propter  honiincm,  non  propter  panem. 
Melancihon.  I  am  not  ashamed  to  confess  that  the  mystery  is  rather  to  be  experienced, 
than  understood.  Calvin. 

TOUTo.  CarUtadt  by  this  word  nullified  the  sacrament,  affirming  that  Christ  pointed 
with  His  finger  to  His  body,  touto,  refers  to  the  bread.  Bengel,  Hengstenberg.  "  Symbol 
of  My  body."  Meyer;  mystical  body.  Oecolampadius,  Wiisse.  Romanist,  Idealism; 
Calvinists,  Dualism;  Lutherans,  Itcalism.  Olshausen.  Disciples  only  enjoyed  the  sacra- 
ment of  tho  old  covenant.  Kuinocl.  A  sharing  in  Christ's  bloody  sweat.  Zinzendorf. 
A  commemoration  of  Christ's  death.  Zuinglius.  He  dispensed  His  glorified  bodily 
nature.  Olshausen.  A  sacrificial  repast.  Scheibel.  The  Lord  did  not  Himself  partalie. 
Olshausen.  Our  Lord  merely  dispensed  forgiveness  of  sins.  Lindner.  An  emblem  of  His 
flesh  and  blood,  spiritually  received.  Alexander,  and  all  evangelical  Christians.  Broad 
and  wine  emblems  of  Christ's  divine  and  human  nature.  Theodoret.  They  make  but  one 
Person,  these  but  one  sacrament.  Until  some  expressions  of  the  Fathers  becamo 
petrified  into  a  dogma,  no  one  had  an  idea  of  their  conveying  but  oue  truth.  He  calls 
the  bread  His  body,  just  as  He  calls  Himself  a  door,  a  vine,  a  root,  a  star,  John  x.  9;  xv. 
1 ;  Eev.  xxii.  16. 

toOto  TTOtciTe.  Luke's  intimacy  with  Paul  may  account  for  the  similarity  of  their 
forms  in  the  Eucharist.  ^J/ord.  These  words  revealed  to  Paul.  Siter.  The  Komanists 
hold  that  these  words  consecrated  the  apostles  and  their  successors,  priests  in  adminis- 
tering the  sacrament.  They  therefore  include  iho  Sacrament  of  "  Orders"  in  the  Sacra- 
ment of  the  Mass.  A  compensating  equivalent  for  His  bodily  absence,  1  Cor.  xi.  26. 
Bengel. 


20.  Likewise  also  the  cup  after  supper,  saying.  This  cup  is  the  new  testament  in  viy 
blood,  which  is  shed  for  yotc. 

Likewise.     Infers  a  similar  thanksgiving,  blessing  and  giving. 
Cup.     In  Palestine  the  red  wine,  the  main  growth,  a  symbol  of  blood. 
"Wisdom  furnishing  her  table,  "  Come  drink  of  the  wine,"  &c.     Prov.  is. 

2-5. 
In  paradise,  man's  food  was  entirely  of  fritit,  or  vegetables. 
Thus  thia  bloodless  festival,  was  reinstituted  for  man's  food. 
After  supper.      Not  the  Lord's   Supper,  but  the  preceding  Paschal 

supper. 
New  testament.     Gr.  settlement  in  a  last  icill.    New  covenant. 


418  SUGGESTIVE    COMJIENTARY  [CDAP.  XXn. 

Mosaic  covcDant  at  Sinai,  was  ratified  with  blood. 

It  pre-figured  the  blood  of  Christ,  as  the  seal  of  the  new  covenant. 

Believers  inherit  the  blessings,  solely  in  virtue  of  Christ's  death. 

"  If  the  com  die,  it  bringeth  forth  much  fruit."     John  xii.  24. 

The  blood  of  the  lamb  was  sprinkled  on  the  door  posts.     Ex.  xii.  22. 

Blood  was  throughout  the  0.  T.,  the  covenant  sign  of  forgiveness. 

"  Without  shedding  of  blood  there  was  no  remission."     Heb.  ix.  22. 

The  Sacrament  a  refreshing  and  confirming  assurance  of  forgiveness. 

This  simple,  sublime,  ordinance  has  been  mystified  by  man's  inventions. 

The  bitterest  controversies,  spring  from  spuitual  pride,  around  the  Table 

of  the  Lord. 
My  blood.      Jews   from  infancy  were  tanght  to  abhor  tasting  blood. 

Lev.  iii.  17. 
In  ancient  covenant  sacrifices,  the  blood  was  caught  in  a  vessel. 
Among  Barbarians,  the  j^arties  drank  the  blood  of  the  victim. 
Among  Greeks,  wine  (of  the  color  of  blood)  was  substituted. 
The  old  covenant  was  not  instituted  "  without  blood."     Heb.  ix.  18. 
Jesus  is  called  the  "  Mediator  of  the  new  covenant."     Heb.  xii.  24. 
His    blood,    "  the   blood    of  the  everlasting  covenant."     Heb.  xiii.  20. 

Zech.  ix.  11. 
"  My  blood  which  is  shed  for  the  remission  of  sins."     Matt.  xxvi.  28. 
Lord's  Supper  commemorates  a  divine  sacrifice. 
A  sacrifice  was  one  way  of  covenanting  with  God. 
Shed  for  you.     For  those  who  believe  in  Me  as  Eedeemer. 
Thus  the  blood  of  Jesus  cries  out  against  all  unbelief. 
Fearful  is  that  protest  and  exclusion,  pronounced  against  all  iinbelievers. 
The  many  saved  by  this  blood,  are  represented  by  every  httle  communion. 
Not  only  expiation  in  general,  but  vicarious,  "  life  for  life."  Lev.  xvii.  11. 

Our  Lord  Himself,  advanced  against  the  cherub's  sword. 

It  will  pierce  every  heart,  that  tries  to  enter,  without  Him. 

Drink  ye  all.     Matt.  xxvi.  27.     Only  gave  the  bread,  but  all  drink. 

He  intends  a  prophetic  warning  against  Satan's  cunning. 

Eome  inasks  her  denial  of  the  cup  by  interpolation. 

"Williout  shedding  of  blood  there  is  no  remission."     Heb.  ix.  22. 

aemembrance.     No  one  willing  to  be  forgotten  by  those  ho  loves. 

AVeak  faith  has  ever  been  deepened  liy  this  feast. 

Languishing  affections  have  been  kindled  afresh. 

Lord's  Supper.  1.  Love's  feast.  2.  Love's  institution.  3.  Love's 
remembrance.  4.  Love's  celebration.  5.  Love's  blessing.  6, 
Love's  atonement. 

1.  A  true  feast  for  spiritual  life.    2.  Sacred  feast,  no  carnal  joys. 


CnA.P.  XXII.]  ON    ST.    LUKE.  419 

3.  Covenant  feast,  sealing  redemption.      4.   Love   feast,    uniting  the 

redeemed.     5.  Typical  feast  of  tlie  eternal  festival  in  heaven. 
Heaven,  an  eternal  feast  of  love  and  friendship. 
The  ends.     1.  A  memorial  of  Christ's  incarnation. 

2.  A  standing  evidence  of  the  truth  of  Clnistiauity. 

3.  It  enables  one  to  profess  openly  his  faith 'in  Christ's  sacrifice. 

4.  It  promotes  fellowship  among  the  saints. 

5.  Covenanting  with  God  is  the  celebrating  it  by  saints. 

6.  It  tends  to  cherish  the  grace  of  divine  life. 

7.  A  type  of  the   living  eternal  union  between  Christ  and  the  believer. 

John  XV.  5. 
The  names  of  the  ordinance.     1.  A  sacrament  or  oath. 
This  was  taken  by  the  Roman  soldiers  when  they  enlisted. 
They  vowed  to  be  faithful  unto  death  to  their  leader  and  banner. 
Communicants  thus  enlist  under  "the  Captain  of  their  salvation."  Heb. 

ii.  10. 
"  To  endure  hardness  as  good  soldiers  of  Jesus  Christ."     2  Tim.  ii.  3. 
"  To  fight  the  good  fight  of  faith."     1  Tim.  vi.  12. 
"  To  be  faithful  unto  death,  that  they  may  receive  the  crown  of  life." 

Bev.  ii.  10. 

2.  Eucharist.     It  wa^  early  used  by  Christians,  the  ordinance  of  thanks- 

iJtVlliJ. 

3.  Tlie  Lord's  Supper.    1  Cor.  xi.  20.      "  As  oft  as  ye  eat."     1  Cor.  xi.  26. 
Although  a  literal  feast,  it  was  first  observed  in  the  evening. 

4.  The  Lord's  Table.     1  Cor.  x.  21 ;  whose  social  head  is  Christ. 

5.  The  breaking  of  bread.  Acts  ii.  42  ;  xx.  7.  Implies  all  sharing  the  feast. 
"  Upon  the  first  day  of  the  week,  the  disciples  came  together  at  Troas  to 

break  bread."     Acts  xx.  7. 

6.  The  communion.     1  Cor.  x.  16.     Implies  a  spiritual  fellowship. 

•'  Had  sung  an  hymn.''     Mark  xiv.  26.     Our  Saviour  doubtless  jo  jn^fZ. 
Jews  sung  Psalms  cxiii.  and  cxiv.     Heathen  seldom  sing  in  worship. 


TO  TroTTJpic]/.  IJentical  with  the  third  and  foiirth  Passover  cnp.  Hrjhtfoot,  Eobinson, 
Lange  ;  with  the  fourth  cnp.  Ifpyer,  Brojort.  Mali,  and  Mark  place  the  Lord's  Supper 
before  speaking  of  Judas'  treason  ;  Luke,  after.  Time  uncertain.  Alford.  During  the 
first  seven  centuries,  the  wine  was  mixed  with  water.  Modern  Jews,  in  observing  the 
Passover,  place  raisins  in  water,  and  express  the  juice.  Kestorians  of  India  and  Syria 
adopt  the  same  method.  Phrygian  Christians,  called  Artotyritcs  used  bread  and  cheese. 
The  Greek  Church,  leavened  bread ;  Rumanists,  unleavened.  1  Cor.  v.  8,  "  unleavened." 
The  variations  of  Evangelists  and  Paul ;  the  Lord  probably  repeated  the  word  of  distribu- 


420  SUGGESTR-E    COMMENTARY  [cHAP,  XXII. 

tion  several  times.  Itichter,  Krumviacher.  Tnmed  to  the  right  hand  and  to  th<>  left. 
Pfenninger.  1  Cor.  xi.  24. — An  authentic  declaration  of  the  risen  Lord,  as  to  the 
meaning  of  the  Sacrament.  Gerlach,  Olshausen,  Stier.  Sanguinis  virtus  fiigura.  Tcr- 
tullinn.  The  Cum  is  as  it  were  the  flesh  of  the  earth,  the  vrine  its  blood.  .jK.gusfine. 
The  mystcrium  fidei  inserted  hy  Eome,  in  the  Mass,  is  confessed  hy  learned  Catholics  to 
owe  its  origin  to  a  tradition  of  Peter.  As  Baptism  (compared  to  the  birth)  can  only 
occur  once,  thus  the  Communion  (compared  to  eating  food)  is  often  solemnized. 

KaivTi  hiadrjK-q.  '^Testament,"  rather  than  Covenant.  Bcngcl,  Stier.  The  funda- 
mental idea  of  the  Saviour  in  the  text,  Ex.  xxiv.  8.,  the  proper  classical  sense  of  the 
Greek  ;  Covenant,  a  secondary  sense.  Broxvn.  Symbol  lies  in  the  color,  red.  Wetstein  ; 
in  its  being  poured  out.  Meyer.  This  Supper  a  mere  memorial  banquet,  in  honor  of  a 
heroic  sufferer  for  virtue.  Channing,  Norton,  and  Unitarians  generally. 


21.  iy.  But,  behold,  tlie  hand  of  him  that  betray eth  me  is  with  me  on  the  table. 

Ti'oubled  in  spirit.      Jolin  xiii.  21.     His  human  sorro^Y  was  intense. 

Now  the  sin  of  man  confronts  Him  in  its  direst  form. 

Judas  breaks  in  on  the  narrow  circle  of  the  beloved  ones. 

Frenzy,  hypocrisy,  malice  and  ingratitude,  condensed  in  this  unhappy 

traitor,  "  son  of  perdition."     John  xvii.  12. 
He  defiles  the  apostolic  foundation  of  His  future  Church. 
Behold.     The  Lord  cannot  restrain  the  sorrow  of  His  soul. 
"  I  give  My  body,  I  pour  out  My  blood  for  you." 
"  Yet  behold  the  wicked  one  follows  Me,  and  troubles  Me." 
"  This  daring  sinner  jiresumes  to  be  loith  Mc,  even  until  now." 
''Behold!  I  suffer  it." 

Hand.     Which  yesterday  received  the  reward  of  treachery. 
No  discipline  now  can  prevent  this  mixing  of  the  wheat  and  tares, 
Jesus  tolerated  Judas.     The  servant  should  not  be  niore  cxchisice  than 

his  Master. 
Discipline  nevertheless  is  strictly  and  permanently  binding. 
God  tolerated  a  murderer,  Cain.     Christ  a  traitor,  Judas. 
But  no  well  regulated  state  c«)i,  no  well  regulated  Church  tcill  tolerato 

such  guilt. 
1  Cor.  v.  11,  has  no  reference  it  is  believed  to  the  Lord's  Supper. 
Tlie  unrenewed  cat  the  bread  but  receive  not  the  body  of  Christ. 
Tliey  pollute  the  ordinance  only  to  themselves. 
Omniscience  for  three  years,  read  the  heart  of  the  deceiver. 
The  discovery  of  the  traitor  began  the   separation  between  light  aud 

darkness,  a  prophecy  of  the  judgment  day. 


CHAP.  XXII.]  ON    ST.    LUKE.  421 

Jesus  and  Judas.  1.  Spotless  purity,  and  enormous  guilt.  2. 
Infallible  knowledge,  and  deep  delusion.  3.  Unshaken  tranquillity, 
and  tormenting  restlessness.     4.  Boundless  love,  and  burning  Lato. 

Betrayetli.  "  In  the  night  in  which  the  Lord  was  betrayed."  1  Cor. 
xi.  23. 

The  learning  figtire  of  Judas,' stands  at  every  sacramental  board. 

The  heart  hardened  grows  harder,  even  under  the  sun  of  Love  Divine. 

If  the  Divine  Master,  so  the  servant  may  be  often  betrayed. 

With  me.     Not  with  you.     Thus  He  separates  them. 

On  the  table.     Proving  that  Judas  was  actually  at  the  Lord's  Supper. 

The  lesson  taught  may  well  intermingle  its  bitterness  with  every  com- 
munion table. 

The  first  influenoe  of  this  word  on  him,  is  veiled  in  mystery. 

His  daring  hyi^ocrisy,  serving  with  the  rest,  honored  with  the  purse  1 

That  hand  wrung  the  Lord's  heart,  and  therefore  He  thus  spake. 


Tl  xeip.  The  allusion  inserted  in  the  wrong  place.  Meyer.  This  cuts  the  knot.  A 
preliminary  notice  had  been  given  him,  Matt.  xxvi.  21.  Stier.  "  Wilt  thou  extend  thy 
hand  stained  with  blood?"  ^mfcrose  to  Emperor  Theodosius,  as  he  repelled  him  from 
the  communion.  Did  Judas  commune  ?  Tes.  Cyprian,  Origen,  both  Cyrils,  Jerome, 
Augusiinc,  Chrysostom,  Theodoret,  BeUarminc,  Baronius ;  probably.  Calvin,  Biiccr, 
Beza,  Bengel,  Stier,  Lampe,  Alford,  Lightfoot,  Macknight,  Aquinas,  Andrews.  He  did 
KOT.  Oostcrzee,  Neander,  Olshausen,  Lange,  Doddridge,  Meyer,  Tischendorf,  Robinson, 
Lichtenstein,  Ebrard,  Wieseler,  EUicott.  Anciently  it  was  customai-y  for  all  present, 
adults,  women,  and  children  to  partake.  BuxtorJ. 


22.  And  truly  the  Son  of  man  goeth,  as  it  icas  determined  :    but  woe  unto  that  man  by 
whom  he  is  betrayed  ! 

Son  of  man.     Messiah  still  before  you,  in  the  form  of  a  seiTant. 

He  is  nearing  the  end  of  His  long  humiliation. 

He  here  shewed,      1.  Knowledge  infallible.     2.  Grief  without  weakness. 

3.  Love  without  envy.     4.  Wrath  without  passion. 
Goeth,  or  is  about  to  die.     It  includes  voluntary  submission. 
He  goeth  His  appointed,  sure  and  blessed  way. 
Determined.     Gr.  accuratehj  defined,  betrayal  and  eating  bread  with 

Christ  foretold  in  Psalm  xli  9. 
The  divine  decree  did  not  destroy  the  rcsponsilility  of  Judas. 


422  SUGGESTIVE  COMMENTARY  [CHAP.  XXIl. 

The  divine  prediction  did  in  no  way  extenuate  his  crime. 

"Determinate  counsel  and.  foreknowledge,"  yet,  "witli  jyic/^ed  hands." 

Acts  ii.  23. 
From  this  it  is  clear,  that  all  evil  is  of  man,  and  all  good  is  of  God. 
"  He  maketh  the  wrath  of  man  to  pr.iise  Him."     Psa.  Ixxvi.  10. 
Christ's  death  furnishes  a  shocking  display  of  human  depravity. 
It  also  furnishes  a  glorious  exhibition  of  the  divine  perfections. 
To  charge  our  sins  on  God's  decrees,  is  blasi^hemy.     Jer.  vii.  9  ;  Jas  i.  lii. 
"This  lays  me  under  no  constraint,  I  yield  myself  to  the  counsel  of  God." 
His  holy  resolution  abides,  above  the  jjurpose  of  Judas. 
He  knows  that  this  like  all  evil,  will  be  tiuuied  into  good. 
This  terrific  apostacy  will  serve  the  i^ui-pose  of  eternal  love. 
He  iibides  in  lirm  faith  in  the  purpose  of  God,  ^^ It  is  written.'^     Matt. 

xxvi.  24. 
Woe.     Wrath  and  pity  are  here  combined. 
It  is  not  the  feeling  of  anger,  but  compassionate  sorrow. 
One  perfectly  conscious  of  the  mysteries  of  eternity. 
Not  the  temporary  anguish  of  Job  and  Jeremiah  cursing  their  birth-day. 
He   sees  no   ray   glimmering   across   the    darkness   of  Judas'    eternal 

condemnation. 
So  absorbed  in  Judas'  guilt,  He  seems  for  a  moment  to  forget  His    own 

sorrows. 
"  However  patiently  I  suffer,  or  little  God  hinders,  is  certainly  foreseen." 
"  Yet  fearful  is  the  eternal  woe  that  falls  upon  My  betrayer." 
No  cold  and  rigorous  judgment  of  a  condemned  enemy. 
But  a  most  afflicting  lamentation  of  boundless  love. 
This  man  is  a  sorrow  to  Jesus,  back  to  his  very  birth. 
The  last  cry  of  a  love,  which  goes  in  sympathy  with  a  lost  one,  to  tho 

extremest  limits  of  mercy,  where  he  must  be  abandoned  for  ever ! 
He  is  a  type  of  many  found  in  external  discipleship  of  Jesus. 
The  oiilij  one  who  received  his  sentence  in  person  before  the  last  day. 
His  disciples  might  stumble  at  the  eternal  condemnation  of  the  lost. 
I3ut   are  here  strengthened  by  this  lamentation  poured  out  by  the  Son 

of  God. 
He  endures,  condemns,  bewails,  but  shews  not  wrath.     Hos.  xi.  8. 
Judas'  "  high  calling"  alone  gave  him  a  j^osition  to  betray  the  Lord. 
An  ambition  to  become  great,  ruined  this  apostle. 
In  a  few  hours  the  silver  lost  all  its  magical  glitter. 
In  the  flash  of  conscieuco  tho  gold  became   dim,    and  most  fme  gold 

changed. 
Sconi  of  a  world,  cold  and  revengeful,  crushed  his  heart. 


CHAP.  XXII.]  ON    ST.    LUKE.  423 

The  dread  of  Christ's  words  realized,  made  bim  despair. 

He  sought  a  doubtful  refuge,  in  a  suicide's  grave. 

That  man.     He  poiuts  once  more  to  the  general  sin  of  mankind. 

luexijressible  condescension  to  allow,  that  He  belongs  to  the  same  raco 

with  Judas. 
Jesus  has  no  other  name  for  that  alien,  than  the  one,  "  that  man.'' 
This  solitary  woe  denounced,  1.  Upon  only  one  head.     2.  In  profound 

patience.     3.  Sublime  tranquillity,  and  4,  keen  grief. 
Has  a  far  heavier  weight,  than  the  sevenfold  woes  denounced  upon  the 

Pharisees. 
"  It  had  been  good  for  that  man  if  he  had  not  been  born."  Matt.  xxvi.  24. 
An  inscription  placed  over  the  grave  of  this  disciple  by  the  Lord  Himself, 

the  most  fearful  utterance  in  the  Bible. 
It  closes  eternally  the  door  of  hope. 
This  fact  utterly  subverts  the  heresy  of  universalism. 
He  resisted  the  truth,  and  love  only  hardened  him. 
He  can  hear  the  Redeemer's  love  cry,  Woe  !  and  asks,  "  Is  it  I  ?" 
He  can  eat  and  drink  the  Last  Supper,  and  then  go  and  betray  his  Master. 
He  was  born  a  man,  but  yielding  to  Satan  became  "  a  devil."     John  vi. 

70. 
His  sin  shared  in  the  presumptuous  daring  impiety  of  Satan. 
He  would  sell  his  Lord,  hut  really  sold  himself  io  hell. 
Jesus  will  yet  turn  Satan's  apparent  victory,  into  a  disastrous  defeat. 

Eph.  iv.  8. 


For  KoX,  oTi.  Tischp.nilorf,  Alford,  Cod.  Sinai,  jropcverai. — Euphemistic,  BC.  ets 
BdvaTov.  airepxerai,  used  ill  the  same  sense  by  Plato  and  Homer.  De  Wette,  Pearce. 
Death,  Josh,  xxiii.  14.  Kara,  to  Mpiaixevoir.  Matt,  and  Mark,  xadu;  yeypanrac  i^p^trfiivov. 
Jewish  idea  of  fate.  De  Wette.  Facher's  counsel.  Lange.  His  treachery  seems  foretold. 
Gen.  xlix.  17.  If  so,  -Judas  must  have  been  of  the  tribe  of  Dan.  Olshausen.  God  wills  by 
permission,  what  He  does  not  by  approbation.  Augustine.  God  directs  the  end,  but 
nothing  is  further  from  man's  intention  than  to  obey  :  His  decrees,  a  great  deep.  Calvin. 
He  is  falsely  charged  as  teaching  God  to  be  the  author  of  sin.  Elsley.  Infinite  wisdom 
converts  men's  sin  into  means  of  His  glory.  Hall.  God  certainly  foresees  sins.  Origen, 
Cjipriiin,  Ghrysostom,  Augustine ;  and  he  was  chosen  as  an  instrument.  Vllmann. 
Latent  germs  of  evil  foreseen  in  him.  Neander. 

oiial.  He  is  ba'.ieved  only  to  have  intended  to  drive  a  successful  bargain  with  the 
Sanhedrim,  and  gratify  his  avarice,  without  any  harm  to  Jesus.  Having  witnesed  the 
resurrection  of  Lazarus,  and  other  stupendous  miracles,  he  may  have  scouted  the  idea 
that  a  Being  of  such  infinite   power  could  possibly  receive  violence  at  the  hands  ■ 


424  SUGGESTIVE     COMMENTARY  [cHAP.  XXII. 

mortals.  Scattering  His  foes  with  a  glance,  he  trusted  He  would  assume  the  crown,  and 
amid  the  splendors  of  His  newly  founded  kingdom,  forgive  the  sin  of  a  dlBciple,  which 
led  to  so  glorious  a  result.  Paulus,  Whately,  A.  Clarke,  Lightfoot,  Neander,  Winer. 
Some  contrive  to  evade  the  rigor  of  this  woe,  by  reading,  "  It  had  been  better  for  the  Son 
of  Man,  U  Judas  had  never  been  bom."  Scepticism  has  asked,  "  Why  was  he  bom  ? 
Why  was  he  not  annihilated  ?  "  The  answer  is  this.  That  while  annihilation  is  abstractly 
possible  to  Omnipotence,  it  is  not  to  Justice.  An  imprecation.  De  Wettc.  Teaching  rightly 
his  perdition,  but  it  reflects  on  God  to  infer,  that  it  were  better  that  no  wicked  should  be 
born.  Zranf/e.  Judas  never  called  Jesus,  "Lord."  Bcngel.  Bible  tells  of  all  kinds  of 
■wretches  being  converted,  but  not  of  a  single  hrjpocrite.  Sir  B.  L'Estrange. 


23.  And  they  began  to  enquire  among  themselves,  which  of  them  it  teas  tliat  should  do 
this  thing. 

They    began.      Mark  xxyI.  22,  to  be  exceeding  soiTowful,  and  say, 

'^ Lord,  is  it  J.'"' 
With  humility  they  suspected  themselves,  instead  of  one  another. 
"Let  us  be  jealous  over  ourselves,  -with  a  godly  jealousy."     2  Cor.  xi.  2. 
All  the  disciples  questioning,  proves  none  suspected  Judas. 
Judas,  the  dark  riddle  ;  Christ,  the  bright  mystery  of  Christianity. 
Sorrowful.     Matt.  xxvi.  22.     The  patriarchs  were  very  sad  when  the 

cup  was  found. 
Believers  oft  mourn  more  at  their  own  name  being  scandalized,  than  at 

the  wovrud  given  by  the  ti-aitor  to  the  Saviour's  cause. 
Which,  of  them.     "  Lord,  is  it  I  ?"      Matt.  xxvi.  22.     Who  can  stand, 

left  to  himself  ? 
This  question  was  a  perfect  expression  of  individual  sincerity. 
It  proclaimed  feelingly  their  deep  sense  of  sinfulness. 
To  Him  it  was  consolation,  in  the  midst  of  His  distrefis. 
The  asker  judges  himself  fully,  that  he  may  not  be  judged. 
The  Lord  is  better  satisfied  with  their  ^^  Is  it  I .'"  than  He  would  have 

been  with  tlie  suspicious,    '  Is  it  he?'' 
The  traitor  impudently  presumes  to  feign  a  share  in  this  inquiry. 
Judas  Iscariot,  the  Ahithophel  of  the  New  Testament. 
Tlic  eleven  in  tlieir  guilelessness,  could  not  realize  that  one  of  their 

number  could  be  such  a  villain. 
It  proves  Judas'  bearing  such,  as  to  awaken  no  suspicion. 
"  Mine  own  familiar  friend,  wJio  did  eat  of  my  bread."     Psa.  xli.  9. 
He  left  the  table  full  of  Satan,  on  his  accursed  errand. 


OUAP.  XXII.J  ON    ST.    LUKE.  425 

24.  H  And  there  was  also  a  strife  among  them,  which  of  them  should  be  accounted  the 
greatest. 

And.  Gr.  even.  This  evening,  at  tliis  table,  a  strife  about  pre- 
eminence ! 

There  was.     An  indefinite  formula  of  a  contention. 

We  may  well  wonder  at  the  possibility  of  a  strife,  at  such  a  tijie  ! 

Strife.  A  similar  spirit  in  Luie  ix.  4G.  There  Jesus  by  omniscience, 
perceived  their  thoughts. 

"  He  took  a  child,"  &c.  "  He  that  is  least,  the  same  shall  be  great." 
Luke  ix  48. 

The  mother  of  James  and  John  asked  promotion  for  her  sons. 

The  ten  hearing  it,  were  moved  with  indignation.     Matt.  xx.  24. 

The  solemn  services  of  the  Passover,  and  the  Lord's  Suppei;  just  closed; 

Soon  gave  place  to  a  vain-glorious  and  envious  ambition. 

The  disciples  were  still  dreaming  of  Christ's  temporal  kingdom. 

It  however  consisted  "  in  righteousness  and  peace."     Kom.  xiv.  17. 

Not  only  the  traitor,  but  actually  the  eleven  troubled  the  Lord. 

A  special  temptation  of  Satan,  then,  more  than  ordinarily  busy. 

Accounted.     Inward  jealousies  far  more  disastrous  than  outward  foes. 

Few  can  heartily  rejoice  at  a  neighbor's  superiority. 

The  amount  of  envy,  a  proof  of  the  extent  and  depth  of  pride. 

Its  root  is  the  belief,  that  they  themselves  are  more  worthy. 

Had  there  been  a  shadow  of  a  ground  for  Peter's  primacy,  it  would  have 
been  settled  now. 

Eome  wants  Bible  sanction  for  her  i^resumption  and  blasphemy. 


(JiAorctKia.  Between  Peter,  James,  and  John,  and  begun  by  Peter.  Lightfoot, 
Order,  1,  Passover,  and  Lord's  Supper.  2,  told  Judas'  treachery.  3,  strife.  Falritiiix, 
Alfurd.  Mark's  chronology  preferred.  Calvin,  Ehrard,  Oosterzee,  Wieseler.  The  thought 
of  the  feet-washing  occasioned  the  placing  this  strife  on  the  evening  of  the  Supper. 
Ncander.  Previous  prominence  of  John,  limits  the  question  as  to  whether  Peter  or  John 
was  the  greater.  Pfenninger.  They  wished  to  know  to  whom  to  adhei'e  when  the  Master 
■was  gone.  Rieger.  The  honors  of  the  kingdom.  Hess.  The  pre-eminence  at  the  present 
meal.  Stier.  Who  must  perform  the  service  of  feet-washing.  Bengel,  Gcrlach,  Ebrard. 
Identical  with  Matt,  xviii.  1.  De  Wette ;  different.  Pcarcc,  Major.  Before  coming  to 
Jerusalem.  Markland,  Campbell,  Rosenmuller,  Kuinoel,  Doddridge. 

SoKei,  Greek,  redundancy.  Which  of  them  had  the  credit  of  being  the  greatest  ?  Waktt- 
field,  Major.  Luke  here  places  together  a  number  of  sayings  of  Jesus,  which,  accojdh:j 
to  Matt,  and  Mark,  were  spoken,  some  later,  some  earlier ;  as  though  this  sublime  part 
of  His  history  were  specially  adapted  for  uniting  with  the  words  with  which  the  Lord's 
Supper  was  instituted,  these  thoughts  on  the  iideUty  of  His  disciples.  Eicald,  Oostcrzee, 


42G  SUGGESTIVE    COMMENTARY  [CHAP.  XXII. 

25.  And  he  said  ujito  tliein,  The  kint/s  of  the  Gentiles  exercise  lordship  over  them ;  and 
they  that  exercise  authority  upon  them  are  called  benefactors. 

Kings   of  the    Gentiles.      Or  nations,   Emperors    generally    Avere 

oppressors. 
Alfred,  Washington,  Lincoln  rare  exceptions. 

Exercise  lordship.     Gr.  lord  it.      Authority.     Gr.  use  oppression. 
This  was  liotli  Iditory  of  xhe  past,  and  jjrojjhcoj  of  the  future. 
Eecords  of  our  race  present  a  misei-able  succession  of  rulers. 
Power  seems  to  intoxicate  and  disqualify  fallen  man  for  its  righteous 

exercise. 
Called.     Affectation  of  lofty  titles  is  here  rebuked. 
Benefactors.      This    word,    or  in    Aramaic,  implies    "  proud"    and 

"  benefieent." 
To  attain  this  title,  they  laid  out  large  sums  on  public  buildings. 
They  gave  splendid  gifts  and  games  to  the  populace. 
Ptolemy  of  Egypt  was  surnamed  Euergetcs,  "  Benefactor." 
Tertf.llus  thus  flattered  the  vanity  of  Felix.     Acts  xxiv.  2. 
Herod  spent  vast  sums  on  Athens,  Lacedemon,  Olympia. 
He  adorned  Jerusalem  and  Jericho  with  siimptuous  edifices. 
One  near  Jericho,  stiU  remains,  a  magnificent  ruin. 
Julia  Berenice  was  called  descendant  of  Iviugs  and  benefactors. 
An  inscription  to  Berenice  and  statue  to  Hyrcanus  are  still  in  Athena. 
Om'  rule  is  abasement,  before  the  awful  example  of  our  Master. 


(vepytrai..  The  vanity  Of  princes  loil  tbera  to  affect  this  title  :  to  attain  it  they 
expended  large  sums.  The  same  was  the  case  with  the  SecrTrorrjs.  IF.  <£  W.  The 
reluming  conqueror,  stripped  multitudes  of  their  farms  and  homes,  and  bestowed  them 
as  gifts  on  their  veterans,  called  beneficiarii  and  their  sovereigns  Benefactors.  The 
tenn  was  applied  to  Caligula,  in  his  evil  aim  to  bo  like  God.  Gerlach.  Hyrcanus' 
ancestor  had  a  statue  at  Athens.  Josephus,  Elsley. 

KokovyTtu.  The  middle  voice ;  call  themselves.  Would  have  themselves  called. 
Bingel. 

"  Then  swell  with  pride,  and  must  be  titled  Gods, 
Great  benefactors  of  mankind."    Paradise  Regained,  iii.  82. 


28.  But  ye  shaMnofbo  so  :  but  he  that  is  greatest  among  you,  let  him  be  as  the  younger  ; 
and  he  that  is  chief,  as  he  that  doth  serve. 

Ye  shall  not  be  so.     Arc  Christiano  forbidden  to  tako  apuhlic  offiCfe? 
The  Friends  or  Quakers  s.'iy  they  are. 


OHAP.  XXII.]  ON    ST.    LUEE.  427 

If  it  were  so,  they  would  hereby  ucglcct  tho  means  of  doing  much  good. 

The  iT'ins  of  power  would  fall  into  the  hands  of  wicked  men. 

The  affairs  of  Church  and  state,  harmonize  in  their  resjjective  spheres. 

Civil  power  is  stjlcd  "  the  ordmance  of  God."     Eom.  xiii.  2. 

The  magistrate  is  called  the  "minister  of  God,  for  good."     Kom.  xiii.  4. 

Kings  should  be  "nursing  fathers,  and  queens  nursing  mothers."     Isa. 

xlix.  23. 
"  Not  as  lords  over  God's  heritage,  but  ensamples  to  the  flock."      1  Pet. 
V.  3. 

Greatest.     Gr.  a  greater.     Not  he  would  be,  but  really  is  greater. 

Chrisit  teaches,  there  is  a  kind  of  greatness  to  be  sought. 

"  Though  I  be  free  from  all,  yet  have  I  made  myself  seiTant  of  all."      1 
Cor.  ix.  19. 

Wisdom,  laboriousncss  and  usefulness,  the  tests  of  true  excellence.  • 

The  greatness  commended  by  Christ,  within  the  reach  of  all. 

Humility,  path  to  glory.     1.  The  old  way.     2.  Difficult  way.     3.  Safe 
way.     4.  Happy  way. 

He  who  desires  to  be  greatest,  must  become  greatest  in  being  the  lowliest. 

The  greater  our  mercies,  the  deeper  should  be  our  humility. 

The  richest  mines  are  deepest,  smallest  stars  are  highest. 

The  noblest  palaces  have  ever  the  deepest  foundations. 

The  greatest  pretenders  to  piety  ever  have  the  least. 

The  great  apostle  was  the  greatest  when  he  felt  the  least. 


lieC^iov.  This  comparative  may  mean  elder,  aa  contrasted  with  the  younger,  as 
James  the  lesa.  It  is  thought  that  Peter  was  tho  eldest  of  the  apostles,  and  this  accountg 
for  his  being  named  first.  Slier.  Peter  was  undouhtedly  older  than  our  Lord.  Inferiority. 
Beza. 


27.  For  uhcthcr  is  greater,  he.  that  sltieth  at  meat,  or  he  that  serveth  ?  ia  not  he  that 
sitteih  at  meat  i  but  I  am  among  you  as  he  that  serveth. 

Serveth.     Evident  allusion  to  washing  His  disciples' feet.    John  xiii.  5. 

Never  had  servants  such  a  compassionate  master. 

"  He  took  on  Him  the  form  of  a  servant."     Phil.  ii.  7. 

He  thus  engraves  a  lesson,  by  the  finger  of  the  Holy  Ghost,  on  theii' 

hearts. 
Believers  may  fail  in  knowledge,  courage,  faith  and  patience. 


428  SUGGESTIVE    COIIMENTAKY  [CHAP.  XXII. 

Peter  humbled  and  asliamed  said,  "  Lord,  Thou  knowest  I  love  Thee." 

Johu  xxi.  15. 
I  am  as  he.     This  refers  to  the  symbolical  feet  washing. 
Far  from  levelling  all  difference  of  rank  in  the  circle  of  the  saints. 
He  recognizes  an  actual  aristocraCij,  but  one  of  Humility. 
The  depth  of  His  own  Jtumilitj/,  an  element  of  His  own  greatness. 
He  rules  by  serving,  and  His  glory  is  greatest  in  condescending  love. 
Christ  serving,  shews,  1.  Condescending,     2.    Active,     3.   Persevering 

love. 
He  claims,  1.  Eeverence.     2.  Obedience.      3.   Benevolence    from  Hia 

disciples. 


cyo)  ei/ai,  "  I  am  among  you  as  he  that  serveth" -preserved  by  Lake  alone.  Oosterzec. 
Si,  hiit.  A  different  style  of  honour  ia  yours,  even  a  kingdom.  Bcngcl.  6  &i.iiKovlav. 
Doubtless  refers  to  the  incident  recorded  in  John  xiii.  14-16.  SiaKOj/o;  is  a  word  of  very 
extensive  signification,  denoting  one  in  subordinate  station,  formed  perhaps  from  Si^kw, 
run  to  serve.  Applied  to  St.  Paul,  2  Cor.  vi.  4  ;  to  magistrates,  Rom.  xiii.  4.  StaKovCa  is 
especially  used  of  ministering  to  the  poor.  Acts  vi.  1 ;  xii.  25  ;  2  Cor.  viii.  4  ;  but  means 
service  of  any  kind:  a  word  of  wider  meaning  than  Xarpeta,  which  expresses  the  service  of 
God.  Webster's  Syntax.  The  Pope  annually  washes  the  feet  of  some  Jews,  who  act,  as 
though  they  were  converted,  hapidc.  This  is  but  one  of  the  many  mockeries  witnessed 
in  St.  Peter's,  at  Eome. 


28.  Ye  are  they  which  have  continued  with  me  iti  my  temptations. 

Continued.     He  had  been  constrained  to  reprove  them  slightly. 

He  now  blesses,  and  loads  His  faithful  disciples  with  His  gifts. 

With  all  their  infirmities  and  follies,  they  were  faithful  ones  still. 

He  speaks  in  tjiiical  prophecy,  while  speaking  of  the  past. 

Their  former  fidelity,  the  tj'pe  of  their  futm-e  fidelity. 

Ho  frequently  reproves  their  ignorance,  and  want  of  faith. 

Their  hearts  had  been  right,  amid  all  their  mistakes. 

He  looks  more  at  the  graces  imputed  by  Himself,  than  their  sins. 

.He  knew  at  this  time.  His  nearest  discii)lcs  would  not  watch  with  Him 
one  hour. 

The  power  of  darkness  on  the  Shepherd,  beholds  the  sheep  scattered. 

My  temptations.  The  disciples  being  called,  ajter  our  Lord's  temp- 
tations. 

His  ciitiro  life  a  painful  experience,  in  conflict  with  Satan. 


CHAP.  XXII.]  ON   BT.    LUKE.  429 

My.  He  thus  places  Himself  humbly  in  tlic  midst  of  sinners,  before  He 
proceeds  to  distribute  thrones. 

He  knows  full  well  that  it  is  the  way  for  Him  to  glory,  theirs,  to  a  vic- 
torious fidelity. 

Under  the  discipline  of  the  Spirit,  Ue  was  tempted  in  all  points,  Heb. 
iv.  15. 

The  disciples  had  not  been  offended  in  Him  as  others.     Matt.  iii.  6. 

Persecutions  are  among  Christ's  legacies  to  saints. 

If  we  embrace  Him  in  robes,  we  must  not  scorn  Him  in  rage. 

It  is  Christ  Himself,  who,  through  all  time,  endures,  in  His  Church,  tho 
temptations  of  the  world.  Quesncl. 


veipaa-ixotf.  This  evidently  cannot  be  Iknitecl  to  Chrisi'a  special  temptation,  Luke 
iv.  1-8.  Tliese  words  a  repetition  of  Matt.  xix.  28.  De  Wette,  Tho  wliole  earthly  life  of 
Jcau3  is  thus  represented  as  a  continuous  temx)tation.  Oosterzee, 


29.  And  I  appoint  unto  you  a  kingdom,  as  my  Father  hath  appointed  unto  me  ; 

I  appoint.     A  glorious  promise  worthy  the  King  of  kings. 

A  parting  legacy  to  His  little,  but  beloved  flock. 

The  eleven,  like  Barzillai,  had  gone  a  little  way  with  Him.     2  Sam.  xix, 

35. 
He  assures  them,  that  another  world  will  reward  His  followers. 
He  bottles  their  tears,  a  cup  of  cold  water  given  cannot  be  lost,  Mark  ix.  '11. 
I.     Gr.  and  I,  in  return  for  your  fidelity. 
Y/e  feel,  but  cannot  describe,  the  sublimity  of  this  word. 
A  2)oor  Nazarene  ;  not  a  garment  to  leave  His  followers. 
Yet  He  makes  over  a  royal  inheritance  to  His  disciples. 
He  had  no  spot  where  to  lay  His  head  on  earth. 
Yet,  He  bequeathes  the  highest  posts  in  God's  kingdom,  within  an  hour 

of  His  being  bound  as  culprit  under  a  Eoman  consul, 
A  kingdom.     Honor,  dignity,  reward  and  majesty,  represented  by  a 

Idngdom. 
You  strive  for  dominion  after  tho  manner  of  tho  world. 
"Behold,  I  give  you  a  kingdom,  infinitely  higher  than  that  of  the  Gentilcp. 
I  lift  you  up  into  co-regcnts  with  Me  on  My  throne! 
Eqiial  in  dignity,  no  envious  contention  can  there  find  place. 
My    Father.      He  ever  holds  oneness  of  counsel  with   the    lufiiu'.e 

Jehovnli. 

42 


430  SUGGESTIVE    COMiTENTAIlY  [CHAP.  XXH. 

Appointed     Our  Forerunner,  our  King  and  Finisher  of  our  faith,  looiis 
with  steady  composure,  through  His  sufferings  to  our  kingdom. 


SioTi'Senai.  Paciscor,  I  covenant  to  give.  Bcza;  dispono  testamento,  I  assign  by 
will.  Schmidius.  The  word  denotes  not  only  investing  or  insuring,  but  su:-h  a  disposition 
as  a  dying  man  malces  by  testament,  in  favor  of  survivors.  Oostcrzee.  I  will  warrant. 
Benrjel ;  bequeath.  Albert! ;  promise.  Roscnmu'ler,  Kainoel  ;  solemnly  engage  to  secure. 
Bestow.  Markland,  Doddridge.  Apostles  will  have  higher  position  than  other  saints  iu 
glory.  Mede.    If  so,  only  for  superior  humility  and  greater  devotion. 


80.  That  ye  may  ent  and  drink  at  my  table  in  my  hinjdom,  and  sit  on  thrones  jtuhjing 
the  twelve  tribes  of  Israel. 

My  table.     The  participation  at  the  royal  tahle,  a  symbol  of  highest 

dignity. 
An   affectionate  allusion  to  tlie   Son  of  Man,  not  having  a  place  to  lay 

His  head. 
He  is  now  with  His  disciples,  in  the  guest-ehamhcr  of  a  friendly  host. 
But  He  speaks  of  His  own  Royal  table  of  glory  prepared  above. 
He  Himself  will  be  Master  and  Host.     We  shall  eat  and  drink.  . 
It  may  refer  to  the  marriage  supper  of  the  Lamb.     Eev.  xi.K.  7-9  ;  Matt. 

xxvi.  29. 
They  who  "  awake  in  the  likeness  of  Christ,  shall  be  satisfied."     Psa. 

xvii.  15. 
Sit  on  thrones.     The  names  of  twelve  apostles,  on  the  twelve  founda- 
tions.    Piev.  xxi.  14. 
Judging.     Implying  authority,  always  delegated  by  the  Sujpreme  Power. 
A  judge  of  Cajsar,  represented  the  throne  of  Rome. 
A  judge  under  Christ  in  His  Church  represents  the  tJirone  of  Heaven.' 
Twelve  thrones.  Matt.  xix.  23.    Twelve  spoken  of,  despite  the  apostacy 

of  Judas. 
Twelve  tribes.     Four  times  named,  Matt.  xix.  28  ;  Acts  xxvi.  7  ;  Jas. 

i.  1. 
Twelve  loaves  of  shew-bread^j^tjced,  when  only  two  tribes  retiu-ued.    Neb. 

X.  33. 
The  ton  are  romcmbered.     Tho  Chm'ch  must  be  complete. 
"  Though  Israel  be  not  gathered,  yet  wiU  I  be  glorious."     Isa.  xlix.  5. 


Opoi'uv.    His  dnclrines  preached  by  the  twelve.  Broittu*.    Tho  apostles  sliall  witness 
agalnbtlhouubulieviuj  Jews  at  judgraout.  Oauitcr.     Literally,  assessors  with  Christ,! 


CHAP.  XXII.]  ON    ST.    LUKE.  431 

Cor.  vi.  3.  Doddridge,  Major.  Thoy  shall  rulo  during  the  Second  Advent,  Smallridge, 
Mede.  KpiVoi/res.  Judging  the  twelve  tribes,  shiguline,  singulas.  Bengcl.  SuiSexa.  Six 
from  each  of  the  twelve  tribes  were  selected  by  I>tolemy  (B.C.  240)  to  translate  the  Hebrew 
Scriptures  into  Greek,  hence  called  the  Septuagint.  Jusephus,  Pearce. 


31.  IT  And  the  Lord  said,  Simon,  Simon,  behold,  Satan  hath  desired  to  have  you,  that 
he  may  sift  you  as  u-licat  : 

The  Lord  said.      From  general  instruction  of  the  apostles,  the  Lord 

Ijroceeds  to  the  more  special  humiliation  of  Peter. 
Doubtless  spoken  before  the  silent  walk  to  Gethsemane. 
All  offended.     Matt.  xxvi.  31.     All  remaining — JuJas  just  left. 
"I  will  smite  the  Shepherd,  and  the  sheep  shall  he  scattered."      Zecb. 

xiii.  7. 
Scattered  in  Gethsemane — Gathered  in  Galilee.     Johnx.  4. 
Simon,  Simon.     Solemnity  and  importance.    Luke  x.  41 ;  Acts  ix.  4. 
The  enemy  would  seize  upon  the  natural  Simon,  as  a  handle. 
Christ  addresses  him  only,  by  this  name  of  his  natural  birth. 
Thrice  Jesus  recurred  to  this  old  name,  in  gentle  or  severe  rebuke.     Matt, 

xvii.  25  ;  Mark  xiv.  37  ;  John  xxi.  15-17. 
He  had  joined  in  the  wicked  strife,  about  pre-eminence. 
"  How  can  ye  believe,  who  receive  honor  ?"  &c.     John.  v.  44. 
Called  "  Satan,"  because  he  stood  in  the  way  of  the  cross  to  glory. 
Satan.     Luke  iv.  2.     Desired.     Gr.  to  obtain  hij  asking. 
That  Peter  be  delivered  to  him  as  was  Job.  ii.  6. 

By  permission,  the  devil  tempts,  but  works  in  chains.     Jude  6  verse. 
God  gave  them  over  to  be  sifted.      Satan  wants  all,  but  Peter  especially, 

who  vainly  contradicted  Christ's  word, 
Peter's  rashness  had  betrayed  itself,  at  the  washing  of  feet. 
His  unreasonable  self-confidence,  rendered  particular  warning  necessary, 
Herod  after  killing  James,  proceeded  to  take  Peter  also.     Acts  xii.  3. 
Satan  having  taken  Judas,  desires  to  take  Peter  also. 
Satan  asked  leave  to  tempt  Job,  he  now  demands  a  right. 
Conflicts  are  going  on  in  the  invisible  world,  about  our  poor  souIl3. 
Satan  like  a  night  wolf  was  near  the  flock,  but  they  knew  it  not. 
Few  are  conscious  of  his  active  energy  and  power. 
Conqueror  of  i)a^'id  and  Peter,  and  assaulter  of  Christ,  no  mean  foe. 
The  heart  of  man  has  been  his  yduZy,  for  nearly  six-thousand  yea.TtJ. 
Have  you.     Not  only  Simon,  but  all  the  disciples. 
Sift  as  wheat.     Winnow,  i.e.  most  searching  trials. 


432  SUGGESTIVE  coiniEXTAEY  [cnAP.  xxn. 

God's  sieve  drives  away  the  chaff,  and  saves  the  wheat. 

Satan's  sieve  saves  the  chaff,  and  drives  away  the  wheat. 

In  this  sifting,  Judas  proved  chaff. 

Sifting  is  winnotcing,  added  to  terrifying  and  trying. 

The  permitted  sifting,  does  no  harm  to  the  wheat  of  God.  ■ 

The  sifting  not  refused  him,  as  the  wheat  ever  stands  the  test. 

The  Lord  uses  the  tempter  as  a  winnowing  fan  to  purge  out  the  chaff. 

Satan  is  God's  sieve  holder,  and  thinks  to  find  all  saints  chaff. 

The  Lord  will  not  suffer  one  grain  of  wheat  to  fall  to  the  earth.  Amos  ix.  9. 

Simon.  1.  Dangerously  threatened.  2.  Invisibly  protected.  3.  Power- 
fully strengthened.     4.  Aids  his  brethren. 

The  harassing  of  saints,  shews  Satan's  malignant  intentions. 

But  the  result  through  grace,  is  to  purify  the  soul. 

"Let  him  that  thinketh  he  standeth,  take  heed  lest  he  fall."  1  CoT. 
X.  12. 

Peace  once  enjoyed,  is  no  pledge  of  future  safety.     Zech.  xiii.  7. 

Peter  not  alienated  in  affection,  but  staggered  in  faith. 

A  wonderful  revelation  of  the  secrets  of  the  realm  of  darkness. 

The  thoughts  in  Satan's  heart,  cherished  for  three  j^ears. 

Satan  is  a  serpent  in  craft,  a  lion  in  assaiilt. 

Soon  to  be  seen,  there  was  chaff  enough  among  the  wheat. 

He  intends  so  effectually  to  scatter,  that  there  can  be  no  gathering. 

The  chaff  is  reserved  for  bm-ning,  but  wheat  for  the  gamer. 

You.     Emphatic.     He  desired  to  ruin  all  the  apostles. 

The  most  terrible  dangers  threatened  all,  imconscious. 


sTn-e  Se  6  Kupios,  omitted.  Tlschendorf,  Alford.  Warning  uttered  twice.  Meyer, 
Alford,  Oosterzee;  three  times.  Augustine,  Greswell ;  but  once.  Newcome,  Boblnson. 
Sai(f  at.snpper.  Brown  ;  on  His  way  to  Gcthscmane.  GreswcU.  efTjnjcraTO.  Has  obtained 
you,  tK  denotes  success.  W.  d-  fV.,  Alford.  He  demanded  them  on  the  ground  of  rij^ht. 
Stier.  Obtained  (by  asking)  you.  Broun.  Demanded  not  merely  the  siftmg,  but  the 
apostles  themselves. 

u/ioT.  The  Lord  presupposes  Peter  to  he  the  first  of  tlio  apostles,  and  that  the 
apostles  would  stand  or  fall  with  hiip.  Bengel.  So  far  from  this-passage  supporting  the 
pro-cmincnoo  of  Peter,  it  would  rather  show  ho  was  in  more  danger  of  falling  than  the 
rest.  Peter,  the  hand  and  the  heart  of  the  apostolic  circle  ;  Thomas, its  head;  and  .Tohn, 
its  soul.  Braunc,  Gr.  hat^i  sxyii/]ht  that  you  should  be  surrendered  to  him.  Major.  Two 
predictions  of  the  dc'nial.  Oosterzee.  An  allusion  to  Job's  temptation.  Euthyniim, 
WcUita'n,  Kuinoel. 

Tou  (Tivida-ai,  sift,  winnoxe,  try  your  fidelity  and  constancy.  W.  <i  W.  The  ttrtiu-n. 
eomparalionis  is  the  tiding  Tapdo-creii'.  Meyer- 


CHAP,  XXII.]  ON    ST.    LUKE.  433 

32.  But  I  have  pratjcdfor  thee,  that  thy  faith  fail  not:  and  when  thou  art  converted 
strengthen  thy  brethren. 

But  I.     Majestically  opposes  Satan's  foil. 

"  While  Satau  was  obtaining,  I  was  praying  for  you." 

Tiie  Lord  ever  retains  His  own  supremacy  over  His  disciples,  and  His 

authority  over  Satan. 
ITo  first,  shews  them  the  treacherous  designs  of  hcU. 
'j'iien  allows  them  to  view  a  heaven,  in  their  Saviour's  heart. 
Have  prayed,     ^\^lo  shall  describe  the  i^ower  of  that  prayer! 
It  proves  faith  is  not  of  man,  but  the  gift  of  God.     Ejah.  ii.  8. 
Peter  not  aware  of  his  danger,  or  the  Saviour's  intercession.   . 
The  supplication  of  mercy,  countervails  the  daring  appeal  of  the  accuser. 
Christ  had  ah-cady  prayed  for  them,  in  that   mysterious  prayer.      John 

xvii.  9. 
God"s  gi-aoe  never  fails,  since  Christ  ever  lives  to  intercede.    Heb.  vii.  25. 
His  intercession  as  important  as  His  death,  1800  years  ago. 
For  thee.     The  method  of  intercession  is  not  stated. 
Christ's  prayer  for  allbiit  Judas,  he  had  no  faith. 
The  ruin  of  Peter,  might  have  earned  with  it,  that  of  the  others. 
The  foremost  soldiers,  are  imperiled  more  than  the  rest. 
Peter's  boasted  successors  have  fallen  into  Satan's  sieve. 
Many  a  prodigal  restored  for  the  sake  of  the  parents'  prayers. 
Aufiii'^tine  traced  his  salvation  to  his  mother  Monica. 
Faith,  fail  not.     Gr.  eclipsed.     Utter  extinction  of  faith. 
Faith,  the  root  of  the  entire  Christian  character. 
He  did  not  pray  that  he  might  not  fall — he  needed  sifting. 
But  that  his  faith  might  not  Jail  him  eventually. 
He  did  not  pray  that  ice  should  be  spared  the  sifting. 
But  that  we  might  not  through  unbeUef,  become  chaff. 
Christ  names  not  his  unbelief,  so  strongly  shewn  in  his  denial. 
This  prayer  should  invigorate  oui-  failing  faith,  while  in  the  enemy's 

sieve. 
Converted.     "  "^Tien  thou  dost  return  in  future  from  thy  wanderings." 
TVhen  humbled  into  self-knowledge  of  our  infirmities,  our  experience 

becomes  a  warning  to  others,  of  Satan's  power. 
We  can  detect  the  voice  of  the  icolf,  from  that  of  the  shepherd. 
Ho  remembered  this  word  of  the  Lord,  when  he  wi-ote.     1  Pet.  v.  8-10 
Strengthen.     A  word  thrice  used  by  Peter,  in  his  two  eisistles.     2  Pet. 

i.  12  and  iii.  17. 
He  obej-ed.     Acts  ii.  3-4.    "Feed  my  sheep,  tend  my  lambs."     John 

xxi.  15. 


434  SUGGESTIYE    COIHIENTARY  [CHAP,  XXn. 

God  can  conTert  a  fallen  brother,  into  a  strcngthener  of  others. 

Many  professors    "  add  nothing,"  in  iutersiews  w-ith  brethren.      Gal. 

ii.  6. 
They  seem  to  have  no  Savioiu-  to  tell  of,  no  grace  to  report. 
"  "We  believe,  therefore  we  speak."     2  Cor.  iv.  13. 
"Answer  with  meekness."     1  Pet.  iii.     "Be  clothed  with  humility." 

1  Pet.  v.  5. 
Thy  brethjen.     He  does  not  say,  Sly  brethren. 
They  bore  a  different  relation  to  out  Lord  from  Peter. 
He  hints,  they  were  infected  with  the  same  infirmities. 


eKKei-mr).  Onr  Lord's  prayer  was  heard,  though  Peter's  faith  did  fail.  €k  denotes  u 
total  extinction,  -n-hich  Peter's  faith  did  not  suffer.  AH  are  speoia'ily  prayed  lor,  John 
xvii.  9.  Total  failiu-e  of  Peter's  faith  possible.  Alford.  V^iih.  regard  to  Peter,  true,  but 
■with  regard  to  Christ,  impossible,  John  s.  28.  Our  Lord's  prayer  'was  answered  always, 
John  xi.  42.  Mark  ix.  23,  It  is  a  thing  x'ossible  to  a  believer.  "  May  not  utterly  forsake 
thee."  Major.  Apostate  Eome  pleads  this  as  a  proof  that  Peter  and  herself  could  never 
fall,  while  the  Churches  of  Alexandria,  Constantinople,  and  Antioch,  have  perished. 
Lapide,  Maldonatus.  Peter's  safety,  not  honor,  especially  needed  prayer.  Li(ihifoot. 
Eome  claims  all  the  Popes  to  be  here  included.  "  Do  they  need  prayer  especially  because 
they  deny  Christ  ?  "  Wordsworth.  Infirmity,  not  infidelity.  Quesnel.  This  might  have 
bolstered  him  in  false  security.  Brown.  Did  our  Saviour  pray  for  Judas  also  ?  Olshausen. 
His  unbelief  shut  him  out.  Stier. 

tri  TTOTc.  "ttTienever.  Bcngel.  i-n-ia-Tpixl/as,  vicissim,  in  thy  turn.  Then  God  turned. 
A.V.  God  in  His  turn.  Fausset.  The  general  N.T.  sense  is  returning  to  God,  as  a  peni- 
tent, after  sin.  .4?/brcZ.  Kepent.  Theophylact,  Beza.  Hebrew  fonn  of  speech,  "i«r;ica," 
Acts  vii.  42.    An  en-ioTpo^r),  visible  to  others,  the  result  of  an  inward  /tteTai-oia.  Oosterzee. 

o-njpifoi'.  Strengthen  them  again,  as  I  have  strengthened  thee.  Bede,  Van  Hengel. 
The  modem  usage  of  the  term  "  converted  "  has  no  support  whatever  from  this  passage. 
Campbell.  Do  thou  some  time  or  other,  convert  and  strengthen  thy  brethren.  Eisner. 
A  recovery  from  a  faU.  Byle.  He  was  converted  from  an  act  of  sin.  Burhitt.  ■\^^Jen  thoa 
hast  returned  back  to  thy  duty.  Meyer.    Converting  thy  brethren.  Wetstein.. 


83.  And  he  said  unto  him,  Lord,  I  am  ready  to  go  with  thee,  both  into  prison,  and  to 
death. 

I  am  ready.     Most  unbecomingly,  he  contradicts  his  Master. 

Tne  old,  lofty,  but  weak  sinner,  knows  not  himself. 

"  Thy  intercession  for  me  is  not  so  necessary,  my  faith  is  strong." 

Tncrc  is  no  hypocrisy  in  tijis  vain  self-confidence. 

Our  Saviour  lays  the  axe  at  every  root  of  self-glorification. 


CHAP.  XXir.]  ON    ST.    LUKE.  435 

"  lie  that  trustcth  bis  own  heart,  is  a  fool."     Pro.  xxviii.  2G. 

Presumption,  a  true  sign  of  wealmess,  always  paves  the  way  of  Satan. 

Self-complacent  boasting,  sure  token  of  a  speedy  falJ. 

To  prison.     With  characteristic  forwardness,  he  boasts  an  exception. 

Most  unfavorable  spf'cimen  of  the  dark  side  of  his  character. 

To  overweening  self-sufficiency,  he  adds  an  arrogant  estimate  of  his  own 

strength,  in  compariaou  with  other  apostles.     Matt.  xxvi.  33. 
Not  one  of  those  sank  so  low  as  to  (levy  his  Master. 
Oiu-  Lord  remembered  this  boast  after  His  resurrection.     John  xxi.  17. 


Iiera  (tov.  Beginning  a  sentence  emphatic.  <fivKaKr)v,  The  voice  of  a  noble  and 
resolute  spirit.  The  warm  feeling  of  love,  noble  at  the  moment,  as  the  act  itself. 
Niemeyer.  No  man  is  so  good  as  in  a  moment  of  glorious  inspiration.  No  man  is  so 
wicked  as  in  the  -wretched  outburst  of  self-oblivion.  Drascke.  No  self-exaltation  is 
more  pardonable  than  that  springing  from  enthusiasm  for  the  Saviour.  Krummacher. 


34.  And  he  iai<t,  I  tell  thee,  Pei(r,  the  Cuck  shall  not  crow  this  day,  be/ore  that  thou 
shalt  Ihricc  deny  that  thou  knowest  me. 

I  tell  thee.     The  repelled  Master,  sadly  utters  a  definite  prophecy. 
He  foresaw  Peter's  apostasy  in  its  minutest  details. 
"  Wilt  thou  contradict  this  also,  thou  supposed  Peter  ?"     Matt.  xvi.  18. 
Peter.     A  rock.     The  only  time  He  used  the  name  in  censm-e,  not  now, 

"  Simon,   Simon." 
Cock  crow.     The  cock  crow  shall  awake  thee  in  the  deep  night,  and 

bring  thee  back  to  Me. 
The  first  cock  crowing  was  soon  after  midnitjht,  the  second  three  o'clock. 
This  day.     Jewish  day  of  21  hours,  began  and  ended  at  sunset. 
Thrice.     Note  the  climax,  not  only  fall,  hnt  forsake  his  Master. 
Not  only  deny  having  any  knowledge  of  Him,  but  he  will  do  it  thrice, 
In  pe.sisting  blindness,  and  increasing  guilt. 
A  remarkable  prophecy,  fulfilled  against  all  human  appearances. 
That  he  should  deny  his  Master,  the  very  night  of  the  Lord's  Supper. 
After  plain  warnings,  and  such  protestations, — three  times. 
Dcnyiny,  a  formal  abjuration  of  His  friendship  and  authority. 
He  will  this  very  night  do  all  these  things. 
But  Peter  did  not  deny,  because,  the  Loixi  foretold  him. 
Knowest  Me.     That  thou  belougest  to  Me. 
It  implies  a  denial  of  faith  in  Christ,  the  Son  of  God. 


43G  SUGGESTIVE   COMBIENTARY  [CHAP.  XXII. 

For  Trplv  fj ;  ew?.  Tisehendorf,  Alford,  Cod.  Sinai,  trfjuejiov.  Matt,  and  JIark's 
expressions  are  the  same  la  sense  aa  Luke's.  akixToip.  The  assertion,  cocks  not  allowed 
in  Jerusalem  lias  no  basis.  Liplitfoot,  Alford,  Andrcirs.  Sub  (]aUi  cantum,  coasultor 
ubi  ostia  pulsat.  Hor.  Sat.  1.  Homer,  Plautus,  and  Aristophanti  allude  to  these  seasons 
between  midnight  and  morning.  Ocrlach.    Eqmvalent  to  before  dawn.  Lightfoot. 


35.  And  he  said  unto  them.  When  I  sent  you  without  purse,  and  scrip,  and  shoes, 
lacked  ye  any  thing  ?  And  they  said.  Nothing. 

"When  I  sent.    Hints  at  mii-aculous  superintendence,  formerly. 

As  Mends  parting,  love  to  dwell  on  happier  days  of  the  past. 

Purse.     Luke  x.  4.     Wallet,  Tyndale ;  without  provision,  and  express 

prohibition  to  make  any. 
Scrip.     Used  for  food,  and  pm-se  for  money. 

Lacked  ye  ?     Superfluity  was  to  the  Lord's  disciples,  too  much. 
He  catechises  them  upon  their  past 'exiDcrience.     Mark  viii.  19. 
The  Lord  does  not  ask  them  concerning  the  time  they  were  with  Him. 
When  I  bade  you  trust  no  human  aid,  was  it  thus  ? 
Mockery,  dejection,  necessity,  self-denial  were  in  that  joimiey. 
But  they  were  never  in  absolute  want,  or  fatal  peril. 
These  preachers  of  repentance  and  faith  in  an  unseen  kingdom,  were  no 

{jrumhlers  in  the  service,  to  be  rewarded  hereafter. 
They  are  now  like  Paul  in  tent-making,  to  work.     1  Cor.  iv.    12. 
They  were   to  claim  their  legal  rights,   as  Paul  before  Lysias.     Acts 

x.xvi.  25. 
Nothing.     Joyfully,    thanldully,     sincerely,    triumphantly   they   say, 

"  KotJiing !" 
How  imlike  those  ever  complaining,  of  the  want  of  things,  never  promised. 
The  Lord  has  been  our  Shepherd,  we  wanted  nothing.   Psa.  xxiii.  1. 


86.  Then  said  he  vnto  them.  But  now,  he  that  hath  a  purse,  let  him  take  it,  and  like- 
Kise  his  scrip  :  and  he  that  hath  no  sword,  let  him  sell  his  garment,  and  buy  one. 

But.     A  total  change  was  soon  to  take  place,  you  must  expect  want  and 

violence. 
He  that  hath.     Implies  that  many  will  have  no  purse  or  scrip. 
There  will  be  something  else,  still  more  needful  to  them. 
Self-defence,  not  merely  a  pressing,  but  a  first  necessity. 
Purse.    Not  that  none  will  be  your  friend,  but  many  your  enemies. 


CHAP.  XXII.]  ON   ST.   LUKE.  437 

From  this  hour  to  the  Pentecost,  they  shut  themselves  up.     John,  xx  19. 

They  are  no  more  to  expect  miracles,  for  preservation. 

If  they  desire  bread,  they  must  work  for  it.     2  Thess.  iii.  10. 

If  enemies  are  to  be  overcome,  they  must  wrestle  or  fight. 

Looking  for  success  by  purse  alone,  is  scIJ'-ri[jliteousncss. 

Looking  for  victory  without  the  sword,  is  jyrcsuniptioii. 

Jacob  exhausted  his  skill,  in  appeasing  his  brother  Esau. 

He  then  spent  the  entire  night  in  pr((//er  for  success.     Gen.  xxxii.  1-24. 

Sword.     The  Lord  authorizes  a  sword  for  defence,  but  not  for  assault. 

His  disciples  in  this  unfriendly  world  (at  war  with  their  Master),  must 

no  longer  depend  on  miraculous  protection. 
In  times  of  danger,  they  must  have  recourse  to  the  sword. 
The  sword  here  stands  on  a  level  with  the  purse  and  the  shoes. 
Manifold  provisions  for  the  missionaries'  need,  are  important. 
The  fall  of  Lyman  and  Munson  among  the  Battas  of  Sumatra  proves  the 

necessity  of  a  sword,  amid  the  ferocity  of  cannibals. 
The  Lord  forbids  us  from  throwing  away  our  lives  undefended. 
Condemning  the  use  of  hirman  means  as  "  carnal"  is  fanaticism. 
Sell.     He  who  has  a  purse  can  buy  a  sword  without  selling  his  garment. 
The  very  form  of  expression  makes  it  evident,  that  no  reference-  was 

made  to  that  iiigliVs  danger. 
Israel  fed  by  miracle  in  the  desert,  must  cam  their  bread  in  Palestine. 
Believers  may  not  always  expect  sirnshine  in  their  path. 
Ilis  miraculous  shield,  was  soon  to  protect  them  no  more. 
Instead,  He  would  leave  them  a  legacy  of  shame  in  worldly  eyes. 
New  scenes  and  trials,  require  different  methods  now. 


oZv.  Incident  toot  place  in  the  -way  to  Gethsemane.  Stier.  In  the  paschal  chamber. 
Andrews,  Ehrard,  Oosterzee.  b  jotr;  exmv.  Not,  hath  no  sword,  but  hath  no  money  ■with 
■which  to  buy.  Bengel.  He  who  hath  no  PaWavnov.  W.  &  W.  Prediction  of  instant 
perils.  Wctstein,  RoscnmuUn:  Instead  of  quarrelling  among  themselves,  better  provide 
against  other  foes.  Lightfoot.  Let  each  buy  a  sword  at  any  rate.  Grotius.  He  that  hath 
no  purse,  let  him  sell  his  garment,  and  buy  a  sword.  Stier. 

/jLaxaipav.  Those  who  denounce  providing  for  one's  family,  collGoting  monies  for 
leligious  societies,  studying  for  the  work  of  the  ministi-y,  taking  part  in  civil  government, 
supporting  police  and  civil  courts  of  law,  are  wiser  than  their  Lord,  in  theu'  own  conceit. 
Footc.  A  literal  sword,  in  order  that  the  miracle  in  the  garden  might  occur.  Oosterzee. 
The  sword  of  the  Spirit.  Olshausen,  De  Wette,  Chrysostom.  Eph.  vi.  17.  Emblematic 
term,  Swier,  Theophylact.  An  intei-polation  from  verse  38.  Pearce.  Precaution  en- 
joined against  jjerilous  times.  Major.  Sword,  a  sign  of  defence  against  danger.  Lightfoot. 
Weapons  of  defence  in  travel.  Van  Ess,  Lange.     Disciples  misunderstood  the  Lord. 


438  SUGGESTIVE    COMMENTARY  [CHAP.  X2II. 

Gcrlach.  Not  so  much  to  use  it  themselves,  as  to  compel  others  to  keep  theirs  in  their 
sheaths.  Bcngel,  Sticr,  Couveisation  occurred  in  the  supper  room.  Da  Costa,  EbrarJ, 
Oosterzee. 


87.  For  I  say  unto  you,  that  this  tJiat  is  written  viust  yet  he  aeeomplishcd  in  mCf 
And  he  was  reclconcd  among  the  transgressors :  for  the  tilings  concerning  me  have  an 
end. 

Por.     Gives  the  reason  of  what  He  had  said. 

With  Mj'self,  the  way  leads  through  ignominy  and  enmity. 

Thence  estimate  what  hatred  you  may  expect  from  the  ■world. 

He  first  dii'ects  us  to  that  complete  prophetic  history  of  the  cross,  Isa. 

liii. 
The  end  of  My  coming  cannot  be  averted  by  your  sword. 
Christ's  coming,  had  atoning  suffering  for  its  end. 
He  yields  Himself  to  the  sword,  God  had  summoned. 
His  disciples  in  cases  of  necessity,  may  draw  sword  against  sword. 
Xs  written.     Luke  i.  63.     Often  by  allusion.  He  appears  to  prophesy. 

Isa.  liii.  12. 
Accomplislied.     As  a  wise  master-builder,  neglects  no  j^art  of  tho 

foimdation. 
Fulfilment  of  prophecy ,  and  heavenly  doctrines  rather  than  miracles,  the 

foundation,  on  which  the  apostles  rested  i^roofs  of  Christianity. 
This  was  the  thing  the  Jews  persistently  denied. 

They  did  not,  would  not,  accept  a  solitary  jDrediction  verified  in  Jesus. 
Bo  to  this  day  they  shut  their  eyes  and  ears  to  any  such  evidence. 
Transgressors.     This  continues  the  abiding  indignity,  even  to  the  end 
Prepare  yourselves  for  danger  and  enmity,  malignant  and  active. 
For  your  Lord  must  die  the  death  of  a  malefactor. 
He  avoids  stating  His  death,  to  be  merely  an  act  of  self-denial, 
A  vicarious  sacrifice  is  everywhere,  the  leading  thought. 
An  end.    His  toils  and  trials  were  soon  to  end,  tlicirs  just  to  begin. 


Te'Aos.  "Whoa  this  (toOto)  comes  to  pass,  because  all  must  come  to  pass,  then  tha 
fulfilment  and  the  event  will  thereby  have  an  end,  Stier.  tri,  civuccllod.  Lachmann, 
Tischcndorf,  Cod.  Sinai.  Persecution  as  a  heretic,  the  last,  but  most  useful  affliction. 
Qucsncl.    Condenmed  by  Clement,  in  tho  Unigenitus  Bull,  1713. 


CHAP.  XXII.]  ON   ST.    LUKE.  439 

38.  And  they  said,  Lord,  hchohl,  here  arc  two  swords.    And  he  said  unto  them,  It  is 
enough. 

Two  swords.     Excessive  zeal  to  defend  Him  during  this  feast. 

Or  they  Lad  brought  their  weapons  from  Galilee,  as  protection. 

The  priests  and  the  quiet  Essenes,  did  not  then  go  unarmed. 

He  had  bid  them  henceforth,  trust  to  Providence  for  defence. 

This  implies  the  use  of  all  lawful  means,  for  self-protection. 

It  is  enough.     Not  that  two  swords  were  enough. 

It  implies  that  they  understood  the  principle  He  had  given. 

This  evening's  conversation    disclosed  the  Mediator-heart  of  the  great 

Friend  of  sinners. 
Henceforth  tkey  must  protect  themselves,  trusting  in  God. 
When  government  ceases  to  answer  the  ends  appointed,  society  resolves 

itself  into  its  original  elements. 
Our  Lord  fights,  by  suffefing ;  and  conquers,  by  dying. 
But  "if  My  kingdom  were  of  this  world.  My  servants  would  fight."  John 

xviii.  3G. 
Ttie  Lord's  Supper  having  been  closed,  "  they  sang  an  hymn."     Matt. 

xxvi.  30. 
Then  the  discourses  and  prayer  recorded,  John  xv  ;  xvi ;  and  xvii. 
They  left  devoted  Jerusalem,  and  ueared  the  Mount  of  Olives. 


SiSe  Svo.  Either  found  them  in  the  room,  or  brought  them.  The  temporal  and 
spiritual  power  of  Rome,  Boniface  viii.  Maldonatus,  Lapide.  The  Eomanist  Stella 
scouts  the  idea.  Two  sacrificial  knives.  Chrysostom.  They  took  them  to  sacrifice  the 
Pa:ichal  lamb.  Euthymiiis.  ■  Koadg  infested  with  bands  of  robbers.  Galileans  took 
swords.  Grotius,  Cyril.  This  sentence  recorded  by  the  Holy  Spirit,  in  order  to  show  how 
narrow-minded,  and  enslaved  by  the  letter,  the  apostles  of  our  Lord  as  yet  were.  Words- 
worth. 

'iKavov  i(TTL.  A  shade  of  displeasure.  Jahn,  W.  (C-  W.,  Owen.  Ironically.  Oosterzce. 
Two-fold  meaning.  De  Wette.  Let  it  be  so.  Sticr.  Enough  to  show  your  ignorance. 
Lange.  Two  swoi.ds  are  suilioient.  Ohhausen.  We  need  no  more.  Campbell.  They  are 
Kufficient,  Syr.  and  Arab.  Ver.  Beiigcl.  Peter's  sword  gave  occasion  for  the  miracle.  Le 
Chrc.  It  is  the  sigh  of  the  Redeemer,  hovering  like  a  lamentation  over  the  swords, 
BcaffiilJs,  and  camps  of  Kome,  and  over  all  the  violence  by  which  men  have  since 
Bought  to  promote  His  cause.  Lange. 


39.  11  And  he  came  out,  and  went,  as  he  was  wont,  to  the  mount  of  Olives;  and  his 
disciples  aho  followed  him. 

And  went.     The  agony  in  the  garden  stands  next  to  Calvary  for  its 
viijstcriou.'i  solemnitij,  among  the  deep  things  of  God.     1  Cor.  ii.  10. 


440  SUGGESTIVE    COJIMENTAKY  [cHAP.  XXII. 

Reader,  "  The  place  -wbereon  thou  standest  is  holy  ground."  Ex.  iii.  5. 

Master  and  disciples  doubtlessly  walked  thither  in  silence. 

Was  wont.     Oiu-  Savioiur's   habit   was   well  known   to  Judas.    Luke 

xxi.  37. 
•lews  encamped  diu'ing  the  festival  without,  for  want    of  room  within 

the  walls. 
It  shows  that  the  time  for  avoiding  His  foes  was   past. 
Mount  of  Olives.     Luke  xix.  37.     His  perfect  fidelity,  keeps  the  law 

by  not  going  to  Bethany. 
It  required  all  the  apostolic  band  to  spend  that  night  in  Jerusalem. 
Holy  Mount,  happy  solitude,  consecrated  by  Jesus. 
Stiuf)  a  liymn,  Matt.  Gr.  Jmvinrj  hymned,  i.e.  the  Great  Hallel. 
Om-  Lord  joined  in  a  hj-mn  of  praise  befoi-e  going  out  to  Gethsemane. 
Teaches  us  that  thanksgivings  and  praises  are  due  to  God  at  all  times. 
In  affliction  as  in  health,  in  adversity  as  in  prosperity,  iu  life  as  in  death. 


Jesng  often  prayed,  litit  nsTer  sang.  JBenpel.  The  Lord  being  sileyit  among  the 
eleven  singiug,  inconceivable.  Brown.  "  Came,"  midnight.  Lichtensteiii.  Between 
eleven  and  twelve.  Grestvell ;  nine.  Morrison  ;  eight  or  nine.  Fairbairn. 


40.  And  when  he  was  at  the  place,  lie  said  unto  them,  Pray  that  ye  enter  not  into 
temptation. 

The  place.     Matt,  xxvi.36.     Gethsemane.     Oilpress. 
Here  He  awaits  the  fiercest  assaults  of  Satan  before  His  passion. 
Gethsemane.      Consecrated  by  Christ's  prayer,  desecrated  by  Judas' 

treason. 
Tradition  locates  it  at  the  foot  of  Mount  Olives,  about  J  of  a  mile  frcui 

the  wall. 
To  the  Christian  pilgrim  it  is  the  most  solemn  spot  on  earth. 
The  mind,  unable  to  locate  Calvary,  feels  compelled  to  find  in  this  garden, 

the  scene  of  the  mysterious  agonies. 
The  shade  of  the  olive  trees  invited  our  Lord's  frequent  resort. 
Its  inexhaustible  associations,  arc  the  offspring  of  Clirist's  agony. 
"I  have  trodden  the  wine  press  alone."     Isa.  liii.  3. 
Disobedience  lost  the  first,  obedience  won  the  second  garden. 
The  period,  was  the  vernal  equinox,  during  the  full  moon. 
The  time  was  the  last  watch  at  night,  between  the  hours  of  11  and  12. 


CHAP.  XXII.]  ON    ST.    LUKE.  441 

Eight  olive  trees  still  siirvivo  to  mark  the  traditi."uary  spot. 

Pliny  mentions  an  olive  tree  in  Athens,  IGOO  years  old. 

J3ove  speaks  of  one  tree  24  feet  in  circumference,  and  2000  years  old. 

Euscbiits,  born  a.d.  267,  alludes  to  this  spot. 

A  fig  tree,  near  Nerbudda  in  India,  is  said  to  be  2500  years  old. 

The  record  of  partictdar  tribute    paid   for  olive  trees  near  Jcrusaloni 

goes  up  to  G36  a.  d. 
Pray.    Luke  xi.  1.     He  took  three  of  His  disciples  ^Yith  Him. 
"Call  upon  Me  in  the  time  of  trouble,  I  ■will  deliver  thee."     Paa.  1.  15. 
"  Is  any  afflicted  ?  let  him  pray."     Jas.  v.  13. 
Job  bereaved  of  his  children,  Hezekiah  threatened,  prayed.     Job  i.  21 ; 

Isa.  xxxvii.  15. 
Enter  not.     To  be  tempted,  and  to  enter  into  temptation,  are  different 

things. 
Sinless  beings  alone,  escape  entirely  the  stain  of  temptation. 
Temptation.     Luke  iv.  1-13.     While  in   the  flesh,  and  Satan  lives, 

temptations  are  sure. 


Toirou.  Luke  never  nses  the  word  Gethsemane.  Family  of  Lazama  miglit  own  land 
there.  Gresivell.  Foot  of  Olives.  Eusebius,  Jerome,  Thompson ;  doubtful.  StanUrj, 
According  to  Luke,  it  would  seem  the  Lord  spake  these  words  to  all  His  disciples.  Frora 
Matt,  and  Mark  we  leani  they  were  addi-essed  particulai-ly  to  Peter,  James,  and  John. 


41.  And  he  was  witlidrawn  from  them  about  a  stone's  cast,  and  Icneeled  doicn,  and 
prayed. 

Withdrawn.     Seems  to  imply  something  more  than  mere  removal. 

It  intimates  something  of  the  reluctance  of  parting. 

With  heavy  stejjs  and  visible  emotion.  He  sought  retirement. 

There  are  times  when  the  best  company  can  hardly  be  borne. 

A  stone's  cast.     Not  more  than  forty  or  fifty  yards. 

Probably  the  disciples  heard  the  words  of  His  agonizing  prayer. 

Kneeled.      He  fell  on  His  face  on  the  ground.     Matt.  xxvi.  39  ;  Mark 

xiv.  35. 
He  divinely  sanctioned  the  standing  posture  also.     Mark  xi.  25. 
Every  knee  must  bow  before  His  Majesty.     Isa.  xlv.  23. 
Prayed.     All  conflicts  of  the  trusting  soul  are  prayer. 
"  I  and  the  lad  will  go  yonder  and  worship."     Geu.  xxii.  5. 


442  SUGGESTIVE    COMMENTAEY  [cHAP.  XXH, 

Our  Lord  almost  on  the  same  sj^ot,  as  Priest  and  Victim. 

He  unites  Abraham's  faith,  vrith  Isaac's  patience. 

The  thi-ee  assaults  of  fear  now,  and  three  temptations.     Luke  iv.  1-13. 


a7reo-7ra(707j.  No  reluctance  is  imiiliecl.  Major.  Impelled  by  a  mysterious  power,  He 
tore  Himself  away.  P/sdi^or;  viiihAm-^.  Uoscnmullcr^  Kuinoel.  Hebrews,  Greeks,  and 
Komans  used  words  in  which  impetus  was  Implied,  without  aHy  such  idea  being  involved. 
"  ffHCfZcd,"  noted  earnestness,  as  the  iisual  posture  was  standing  Grotius.  He  took 
three  disciples  with  Him,  in  a  retired  gorge.  Alford,  ElUcott.  The  Lord  sufficiently  near 
to  be  heard  and  seen  in  the  moonlight.  Oosterzce,  Wordsicorth. 


42.  Saying,  Father,  if  thou  he  icilling,  remove  this  cup  from  me  :   nevertheless  not  my 
icill,  but  thine,  be  done. 

Pather.     However  trying  or  awfiil  the  circumstances,  the  Lord's  faith 

in  His  divine  Father  never  wavers. 
An  example  and  encouragement  to  us  in  all  times  of  our  tribulation. 
If  Thou   be   ■willing.     "  If  thy  glorj%  and  man's  salvation  can  be 

attained  in  any  other  way." 
"  If  it  be  consistent  vnth  Thy  counsel  of  eternal  mercy." 
Remove.     Suffering  and  dying  very  strange  for  a  sinless  being. 
Death,  to  Christ,  a  total  contradiction  of  His  nature. 
His  spirit  penetrated  the  mysterious  connection  between  death,  and  the 

wrath  of  God. 
Impurity  of  our  nature  tempted,  brings  up  the  sediment  of  sin. 
Christ's  sinless  soul,  like  the  purest  water  in  the  crystal  vase. 
Our  Lord's  inmost  life,  one  of  continual  trouble  of  spirit. 
Extremity  of  anguish,  now  reached  its  titmost  limit  of  endurance. 
It  seemed  that  more  would  be  death  itself. 
Burden  of  the  world's  sin,  the  only  key  to  these  pangs. 
Consenting  to  be  ''sin  for  ns,"    "made  a  curse  for  us."     '2Cor.  v.  21; 

Gal.  iii.  13. 
This  interprets  the  "  strong  crying  and  tears  "  of  Ileb.  v.  7. 
Sometimes  He  speaks  as  man,  and  sometimes  as  God. 
luiiuite  merit  of  His  passion  due  to  this  union. 
Now  He  veils  His  divinity,  and  again  reveals  it. 
His  humanity  comes  out  clearest  in  the  agony  of  tiie  garden. 
Cup.      Each  guest  at  a  feast  had  a  cup — a  portion.     Psa.  xi.  C  ;  Isa. 

li.  17. 


OHAP.  XXn.]  ON   ST.   LlfKE.  443 

Execution  was  ancieutly  expressed,  by  sending  criminals  a  poisoned  cup 

Ciij)  refers  to  internal,  baptism,  to  external  sufferings. 

His  severest  sufferings,  a  cup  rigorously  measured  out  by  Parental  Love. 

Not  my  will.     Two  natm-es  in  one  person,  He  said  this  as  man. 

Two  natures  were  uiiited,  but  two  wills  were  not  confounded. 

Such  a  spirit  proves  a  saint  far  advanced  in  the  life  of  God, 

As  a  man.  He  naturally  and  necessarily  shrank  from  pain  and  death. 

Following  our  will  in  preference  to  God's,  becomes  sin. 

Here  temptation  ends,  and  sin  begins. 

Thine  be  done.     Profound  emotions  speak  in  broken  language. 

He  enjoyed  perfect  assurance  of  victory,  before  the  hardest  trial  camo. 

The  work  of  Christ's  life,  seemed  about  to  be  annihilated. 

The  bush  is  burning,  yet  unconsumed. 

1.  Necessity  of  the  sacrifice,  the  Father  did  not  remove  it. 

2.  Completeness  of  it,  in  the  degree  of  suffering  endured. 

3.  Crown  obtained  thus,  the  priceless  fi-uit  of  His  agony. 

The  first  Grecniander  converted,    Kajarual,    owed   Ids    conveision    to 
a  sermon  on  this  scene. 


irapevnyKtiLv.  Not  an  infinilivus  ■pro  imperativo  (Bengel),  but  an  aposiopesla,  strikingly 
expressing  that  the  request  was  recalk'd,  ahnost  before  it  was  quite  uttered.  Oosterzce. 
rroTripi.oi'.  A  portion.  Calvin.  Special  agony.  The  key  to  this  mysterious  enigma,  so 
far  as  we  can  judge  is,  He  sank  under  a  sense  of  God's  wi-ath,  without  sin.  Alexander. 
His  sensitive  humanity  quailed  before  death;  His  holy  humanity,  before  the  jjowers  of 
darkness  ;  His  loving  humanity,  before  hatred  at  its  fearful  climsix. Lange.  Our  Saviour's 
sinless  body  felt  pain.  Luther. 


43.  And  ttierc  appeared  an  angel  unto  him  from  heaven,  strengthening  him. 

Appeared.     Ministering  angels   in   the   darkness   of   suffering.     Psa. 

xxxiv.  7. 
"He  was  heard  in  that  He  feared,"  (for  his  piety)  Heb.  v.  7;    almos'' 

parts  the  veil  of  eternity. 
This  heavenly  messenger,  proves  the  efficacy  of  prayer. 
Hagar — Gen.  xxi.  17  ;  Daniel — Chap.  ix.  23.     Cornelius — Acts  x.  4. 
The  nature  of  that  Feae,  beyond  the  reach  of  our  mortal  mind. 
"  Fearfulness  and  trembling  are  come  upon  me."     Psa.  Iv.  v. 


444  SUGGESTIVE    C03I3IENTARY  [CHAP.  XXn. 

Angel.     Lute  i.  11.     In  the  wilderness,  angels  ministered  unto  Him 
after  His  first  victory.     Matt.  iv.  11 ;  Mark  i.  13. 

Here  the  messenger  of  heaven  appears  in  the  midgt  of  the  conflict. 

Was  it  a  message  of  assuring  love,  from  the  Father  ? 

Was  it  a  glance  through  the  futvu-e,  of  the  fruit  promised  ?     Isa.  liii.  ]1. 

His  sinking  energies  were  invigorated  by  this  heavenly  minister. 

He  was  for  a  little  while  "  made  lower  than  the  angels."     Heb.  ii.  9. 

An  object  of  sympathy.  He  received  comfort  from  created  intelligences. 

He   was   then  actually    drinking   the  cup,  His  prayers   being  granted. 
Heb.  V.  7. 

Strengtliening.     Probably  between  the  first  and  second  prayer. 

In  the  wilderness,  angels  surrounded  the  Lord  also.     Mark  i.  13. 

Infinite  condescension  !  receiving  aid  from  one  of  His  creatures. 

The  apostle  alone  alludes  to  His  precious  tears.     Heb.  v.  7. 

Angels'  ministry  manifests,  1.  The  depth  of  His  suffering.     2.  The  great- 
ness of  the  Lord.     3.  The  love  of  the  Father. 

It  incites,  1.  Humble  faith.     2.  Unshaken  confidence.     3.  To  aid  others 

in  suffering. 
>Ye  have  here,  1.  The  Priest  kneeling  in  the  sanctuary.  2.  The  sacrifice 
constimed.     8.  The  glory  falling  upon  the  sanctuary.     4.  Warning 
voice  from  the  sanctuary. 

The  three  citps,  1.  Temptation.     2.  Affliction.     3.  Of  death. 

God  knows  hoiu,  and  when,  to  send  us  an  angel  to  aid  us. 

And  He  knows  when  to  send  them  to  punish  foes. 


Verses  43, 44  omitted  in  some  of  onr  oldest  MSS-.tut  contained  in  otliera,  and  in  tho 
most  ancient  versions.  Not  found  in  the  Alexandrine  and  Vatican.  It  is  in  Cod. 
Sinai.^  bracketed  by  the  first  hand,  and  the  brackets  removed  by  the  second.  HanscU. 
Lachmann  brackets  it.  But  the  evidence  in  its  favor  is  so  early  and  weighty,  that  an 
apocrj-phal  insertion  is  impossible.  Major,  Alford;  eniorscAhy  Justin  Martjr,  JlippuL, 
Epipluinius,  Chriisustom,  Jerome,  Wctstein,  Jiosenmullcr,  Kuijwel,  'I'isclicndorf ; 
omitted  because  utterly  incomprclicnsiblo.  Bengcl.  Probably  omitted  by  tho  orthodox, 
who  considered  this  account  somcivhat  derogatory  to  the  Lord's  dignity.  No  tenable 
ground  for  the  insertion  of  these  verses  in  the  text,  if  not  origiuaUy  in  Luke's  gospel. 
Oostcrzee.    Angel's  visit  placed  between  nrst  and  second  prayer.  Meyer,  Alford. 

ivi.ax^'^v,  with  physical  strength.  IIcssc,  A' ford ;  a  mere  bodily  aiding.  Hoffmann.  Jesua 
received  words  of  consolation  and  power.  Pj'cnninger,  Alford.      Strengthening  to  prayer, 
De  Wetle.    Not  simply  exhortation,  but  iuvigoratiou.  Bcngel,  Oosterzee. 
HiltOr]  avTti,  not  dx/jfljj  aiiroli.    Comforting.  Xyndalc, 


CHAP.  XXII.]  ON    ST.    LUKE.  44.5 

44.  And  being  in  an  agony  he  prayed  more  earnestly  :  and  his  sweat  was  as  it  were 
(treat  drops  of  blood  falling  down  to  the  ground. 


Being  in  an  agony.    Wrestled  with  death.    A  mortal  agony. 

Satan  decisively  and  vehemently,  contended  for  the  world. 

It  was  the  recoil  of  human  nature  from  the  cup  of  sorrow. 

"  He  offered  prayers  with  strong  crying  and  tears,"     Heb.  v.  7-9  ;  best 

commentary  on  these  words. 
The  soul's  actual  endurance  of  the  conflict  in  i^-inning  a  victory. 
"It  pleased  the  Lord  to  bruise  Him  ;  put  Him  to  grief."     Isa.  liii.  10. 
His  agony  was  related  to  the  despairing  sorrow  of  the  world. 
As  the  victory  in  the  wilderness  was  to  its  enticing  allurements. 
Tabor  and  Gethsemane  witnessed  by  Peter,  James,  and  John. 
The  sorrows  of  the  garden,  profit  more  than  the  heights  of  Tabor, 
His  sufferings  having  long  burdened  him,  at  last  become  visible. 
More  earnestly.     Somcicliat  longer.     Tyndale. 
The  same  mysterious  Being  with  whom  Jacob  wrestled. 
Now  in  Jacob's  nature.  He  experiences  a  severer  agony. 
S%yeat.     Although  a  cold  night,  and  He  kneeling  on  cold  gi'ound. 
Drops  of  blood.     Stoical  philosophy,  boasting  its  indifference  to  piiin, 

heathenish. 
The  Gos2iel  reveals  the  tcndercst  suscejitibilities  to  pain. 
His  struggle  was  an  invisible  agony  of  sou'l,  as  forsaken  of  God. 
Christ  suffered,  as  the  representative  of  mankind.     Eom.  v.  8. 
Hence  its  mysterious  intensity,  seeming  to  prostrate  the  .Redeemer. 
Adam  condemned  to  sweat,  but  JesiiS"  to  blood.     Gen.  iii.  19. 
Luke  a  physician,  alone  mentions  this  fact,  a  trait  of  his  profession. 
Charles  IX.  of  France  died  of  a  bloody  sweat.   Voltaire. 
Attributed  to  his  excessive  fear,  or  violent  passion. 
It  proves  the  Lord's  body  to  have  been  no  mere  phantom. 
The  Lamb  of  God  writhes  like  a  worm,  before  he  can  triumph  like  a  Lion. 
Let  no  one  7nock  at  sin  and  death,-  in  view  of  this  scene. 
A  serpent's  bite  in  India,  caused  a  sweat  of  blood.  Biodorus  Siculus. 
This  was  the  bite  of  the  old  serpent.     Gen.  iii.  15. 
He  thus  undid  the  curse,  by  the  sweat  of  His  sinless  brow. 
On  the  morrow,  He  received  the  curse  in  His  own  flesh. 
A  shuddering  nature,  and  divinely  siistained  will,  in  conflict. 
Levitical  economy  was  everywhere  revealed  in  letters  of  fire. 
Without  shedding  of  blood,  no  remission,  key  to  all  this  agony. 
The  N.T.  economy  founded  on  grace  divine.     Heb.  viii.  12. 
Ee  was  made  a  curse  for  us  !    Language  of  appalling  strength. 


446  suGGKSTivE  coinrEXTARY  [chap.  xxn. 

This  sweat  of  agony  took  place  ia  a  cold  night. 
"  By  thine  unknown  sorrows  and  sufferings."  Greek  Liturgy. 
Here  our  safest  eloc[uenco  is  our  silent,  adoring  love  ! 
Christ's  sufferings  in  Gethsemane. — 
Manner,  1.  Mysterious.  2.  Wholly  unprecedented. 
Cause,  1.  Treachery.     2.  Imminent  death.     3.  Present  temptation. 
Value,  1.  Token  of  Kedemption.      2.  Lesson  of  holy  life.      3.  Pledge  of 
Paternal  mercy. 

1.  The  prophetic  Eevealer  of  the  depths  of  man's  misery. 

2.  The  high  priestly  Espiator  of  the  sins  of  the  world. 

3.  The  kingly  Deliverer  from  their  guilt  and  curse. 


ayiovia.  struggle,  faintness,  deatli-strtiggle.  OUhausen.  Only  occurs  here  in  the 
N.T.  A  distress  denoted  by  the  entering  a  contest  {ayav).  Bengel.  Jesus'  cry. — As  a 
beam  tested  beyond  its  strength  gives  way,  becanse  of  the  weakness  of  its  nature. 
Luther.     A  divine  heroism,  seeing,  but  not  shrinking  from  danger.  Beeke. 

oilXEL  Bpojx^oi.  aifj-aTOs-  oicrei  is  to  be  joined  with  6p6fj.poi.,  not  with  aijuaros.  6pofi/3oi, 
clotted  drops,  from  Bpeijiai,  i.e.  nrj^a.L,  to  fix,  or  coa{julaie  :  real  blood.  Bengel ;  thick,  heavy 
drops,  mixed  with  and  colored  with  blood.  Oosterzee  ;  colored  with  blood.  W.  £  W. ;  mixed 
with  blood.  Lightfoot;  actual  blood.  Pool,  Mede,  Richter,  Doddridje,  Wetstcin,  Be 
Wette ;  like  clots  of  blood.  Theophylact,  Euthijmius,  Grotius,  Scaligcr,  Hammond, 
Maryland;  clammy  Uroiis.  Kitto  ;  \-iscous.  Stuart.  The  Fatbers,  for  tbe  most  pai't, 
nnderstandit  literally  as  a  '^sudor  sanguineu.i,"  so  Hilary,  Ambrose,  Athanasiiis,  Jerome, 
Bernard,  Augustin<; ;  drops  of  sweat,  mixed  and  colored  with  blood.  Meyer,  Alford. 
Aristotle  speaks  of  persons  in  certain  diseases  pcrspiri?!;;  a  bloody  sweat.  In  the  Medical 
Gazette  for  December,  1848,  there  is  an  account  of  a  sweat  of  blood,  under  circumstauccs 
of  strong  terror.    It  occurred  in  the  case  of  Norwegian  sailors,  in  a  tremendous  storm. 

Our  Lord  showed  less  heroism  than  martyrs,  if  He  was  only  an  example  of  self- 
Bacrifice.  Socrates,  PoLycarji,  Huss  showed  more  steadfastness.  Stier.  He  desired  a 
deeper  degree  of  suffering.  Origen.  An  ascetic  view.  Oosterzee.  He  would  avert  tho 
ruin  of  Jerusalem.  Ambrose,  Basil,  Jerome.  He  endiired  God's  wrath  for  sin.  Melatic- 
than,  Bambach.  Assaults  of  hell.  Enapp.  Not  dread,  but  a  part  of  the  passion.  Ebrard. 
Forsaken  of  the  Father.  OUhansen.  Pain  of  body,  loss  of  friends,  di-ead  of  death.  Meyer 
A  specific  agony,  not  relating  to  the  cross.  Lange.  The  sinless  dread  of  God's  wi^ith. 
Baxter,  Alexander.  Wrestling  with  an  enraged  devil.  I/!.7/ii/yot.  As  a  vicarious  sufferer, 
He  was  treated  as  If  the  greatest  of  sinners.  Matthew  Hale.  If  it  was  God's  wrath,  an 
angel  could  not  aid  Him.  Lightfoot.  A  sublime  model  of  sCJ-sacrifice  does  not  solve 
this  mystery.  Brown.  The  Eternai.  Kedemption  of  man  supplies  the  only  key  to  this 
record. 

ini  Trjv  yrju.  Not  only  on  His  raiment,  but  on  tho  ground, — "  propter  copiam :  o6 
terra  bencdiclionem  accepit."  Bengal, 


CHAP.  XXII.]  ON    ST.    LUKE.  417 

45.  And  whcti  he  rose  up  from  prayer,  and  ivas  come  to  his  disciples,  lie  found  them 
slrepinrj  for  soirow. 

Come  to  His  disciples.       In  the  abasement  of  His  liumauity,   IIo 

returns  between  His  prayers,  to  His  disciples. 
He  regarded  them  as  some  comfort  to  Him  in  that  fearful  hour. 
But  in  this  great  work,  the  Mediator  must  be  alone. 
He  had  asked  them  "  to  watch  with  Him." 

We  derive  comfort  from  one  watching  with  us,  iu  a  terrible  storm. 
Even  though  that  iDrcsenco  is  no  real  safe-guard. 
Sleeping.     Note  the  feebleness  of  the  best  of  the  saints. 
The  Redeemer  sweating  blood,  and  the  disciples  sleeping  ! 
It  teaches  us  humility.      "Let  him  that  thinketh  ho  standeth,"  &c. 

1  Cor.  X.  12. 
The  three  who  slept  at  the  Transfiguration,  slept  at  Gethsemane. 
Sorrow.    Luke  alone  mentions  the  cause.     Intense  grief  stupifies. 
Intense  joy  or  sorrow,  soon  overcomes  human  endurance. 


aTTo  T7)s  XuTTijs.  Oil  accouiit  of,  by  reason  of  very  sorrow.  aTrb  here  marks  an 
occasion  or  effect  produced  by  a  cause  :  so  in  Luke  xxi.  26  ;  xxiv.  41 ;  Acts  xii.  14 ;  xxiv. 
11.  Such  is  tho  meaning  in  Heb.  v.  7,  as  in  the  margin  of  the  A.V.,  "forlUs  piety." 
^Yehstefs  Syntax.  Koi/xtofttVous.  Sleeping,  Btui«ified  with  sorrow.  Doddridge.  Cbiirao- 
teristic  of  Lake,  a  physician. 


46.  And  said  unto  them,  Why  sleep  ye  ?  rise  and  pray,  lest  ye  enter  into  temptation. 
Wliy  sleep  ye  ?     "I  looked  for  some  to  pity,  but  there  was  none." 

P..a  Ixix.  20. 
Uis  burdened  spirit  might  have  been  somewhat  soothed. 
But  they  were  broken  reeds,  "  He  trode  the  wine-press  alone."     Isa. 

Mii.  3. 
Rise  and  pray.    A  standing  posture  well  resists  di-owsiness.    Luke 

xviii.  11. 
Lest  ye  enter.     The  flesh  too  weak  to  stand  without  grace  in  tho 

temptation. 
"  It  was  the  hour,  and  power  of  darkness."     Luke  xxii.  53. 

47.  H  And  while  he  yet  spalce,  behold  a  muUitude,  and  he  that  was  called  Judae,  (/lie 
of  the  twclee,  went  before  them,  and  drew  near  unto  Jesus  to  kiss  him, 

Slultitude.     Gr.  rahhlc  or  crowd. 


448  SUGGESTH'E    COMMENTARY  [CHAP.  XXII. 

The  sanctuary  of  prayer,  changed  into  an  arena  of  treachery. 

One  of  the  twelve.     Henceforth  the  traitor  is  thus  branded. 

The  Bhame  and  grief  of  Christ,  but  rejoicing  of  His  enemies. 

But  "He  shall  bring  forth  thy  righteousness  as  the  light,"  &c.  Psa. 
xxxvii.  6. 

""friend.  Matt.  xxti.  50.  A  term  of  relationship,  now  fearfully  dis- 
honored. 

He  had  been  a  co-laborer  in  the  work  of  Jesus'  life. 

"Went  before.  He  met  oiir  Lord  as  He  entered  the  garden  beyond 
Cedron.     John  xviii.  1. 

The  traitor  may   have  reached  Him  before   the  crowd. 

The  Lord  between  helpless  friends,  and  irreconcilable  foes. 

The  traitor  "  was  a  guide  to  them  that  took  Jesus."     Acts  i.  16. 

Kiss  Him.     Masters  generally  kissed  their  pupils,  among  the  ancientt!. 

It  vras  in  the  highest  degree,  an  act  of  daring  presumption. 

None  of  His  nearest  friends  we  believe  had  ever  Idssed  the  Lord. 

The  traitor  alone  with  impure  lips,  dared  profane  his  Maker  1 

This  uui^-ecedented  act,  matched  well  with  his  effrontery. 

This  kiss  upon  the  cheek  of  the  Holy  One  of  God,  was  detestable. 

Cur  Lord  meekly  submits  to  this  wicked  salutation. 

The  kiss  of  treachery  once  given,  often  repeated  since. 


77,ooijpxETo>  Met  our  Lord  at  tlie  entrance  of  the  garden.  Andrews  ;  without.  Meyer  ; 
front.  TJioluclc ;  by  moonlight,  ^//'orcZ.  <j>i\ri<ra.i,  Luke;  KaTft/jiATjirer,  Matt,  and  Mark, 
riu  multumque  osculari.  To  kiss  over  and  over.  Xcnophon  ii.  6.  Ilo  embraced  Him. 
Ehrnrd.  No  sign  needed.  Andrews.  With  a  devilish  spirit,  to  maintain  his  consistency. 
Sticr.  The  stronger  -word  only  emphasised  the  fact.  Huld  Hm/ast,  Matt.  xsvi.  48. 
His  darkened  mind  regarded  Him  as  a  great  magician.  Lange.  Betrayal  preceded  the 
fidling  recorded  John  sviii.  6.  Lucke,  Olshausen,  Tholuck,  Ehrard. 


48.  But  Jesus  said  unto  him,  Judas,  beiraycst  thou  the  Son  of  mamcith  a  kissf 

Judas.     That  name,  '' 2^''<^is<'  of  ihc  Lord,"  of  lovely  meaning,  for  ever. 

branded. 
Called  to  be  an  apostle,  with  the  distinctive  name  of  the  "  chosen  peoijlc." 

1  Pet.  ii.  9. 
1.  The  Lord's  tranquil  presence  of  mind.     2.   His   loving  gentleness. 

3.  His  judicial  serenity. 
Eetrayest  thou  ?     Art  thou  daring  enough  to  carry  tliy  mockery  to 

thie  fearful  point  ? 


cnAP.  xsn.J  ON  st.  luke.  449 

Tliis  sign  iudicates  tlio  most  cold-blooded  calculation. 

It  shows  him  at  once  His  disciple,  and  His  betrayer. 

The  Lord  reminds  him  of  all  the  grace  and  fellowship  he  despised. 

All  the  love  manifested,  now  becomes  Coals  of  fire  on  his  heard. 

It  is  equivalent  to,  "I  know  what  this  Ijiss  signifies." 

The  profoundest  lamentation  of  despised  love  ! 

"  Whom  seek  ye  ?"  measured  the  guilt  of  Judas. 

"  Betrayest  thou?  "  rings  with  sound  of  impending  judgment. 

"With  a  kiss.     In  the  East,  still  men  kiss  each  other,  after  a  short 

absence. 
Practised  in  apostolic  churches.     Rom.  xvi.  16.     1  Thess.  v.  26. 
The  sacred  sign  of  friendship. 

Judas  saw  his  wickedness  penetrated,  and  himself  condemned. 
Each  word  plunged  a  sword  through  his  heart. 
Greek  order,  "  With  a  kiss,  the  Soil  of  man,  hctrayest  thou?'' 
Our  Lord  only  showed  His  meekness,  holiness,  and  majesty. 
He  could  not  win  the  wretch,  devoted  to  hell. 
The  traitor's  heart  remained,  as  cold  as  his  kiss. 
Even  Moslems  mark  the  place  of  treason,  with  a  pile  of  stones. 
The  last  words  to  Judas  were  heart-appalling  enough. 
They  will  thunder  in  his  ears  through  all  eternity  ! 
With  a  kiss  !  with  such  a  kiss,  a  sign  of  treachery ! 
This  word  of  the  Lord,  a  condemnation  thrown  into  his  face. 
This  question,  the  last  vain  thrust  at  his  hard  heart. 
The  accompanying  glance  !  no  pen  or  pencil  can  give  that! 
He  preached  to  Judas,  but  gives  Peter  a  look  of  love. 
Preaching  wasted  on  Judas,  but  the  lo-ok  broiight  Peter  to  tears. 
An  act  of  lofty  sublimity,  amid  deepest  humiliation. 

1.  Infinitely  gentle,  alluding  to  his  ingratitude. 

2.  Infinitely  severe,  taking  away  the  mask. 
8.  Infinitely  effectual,  Judas  despaii's. 


^iX-i\^aTi,  "  Whom  seek  ye  ?  "  John  xviii.  iv.  The  kiss  was  first  given,  then  UiB 
qnestion,  Whom  seek  ye  ?  Lampe,  Gerlach,  Brown.  The  rebuking  voice  of  Jesus  com- 
pelled Judas  to  make  a  hasty  retreat,  which  put  the  multitude  into  a  sympathetic  liight. 
Laiige.  The  fright  or  faUing  doubtless  a  miraculous  stroke  cf  ahnighty  Power  and 
insulted  Love.  He  did  not  give  the  kiss  until  after  the  question,  Whom  seek  ye  ?  Chnj' 
sostom,  Cyril,  Stier.  Judas  encouraged  the  multitude ;  "  Go  on,  I  will  show  you  nothing 
is  to  be  fcartd."  Tischendorf.  Omitting  the  interrogation,  it  becomes  a  judicial  sout^nce. 
Krummacher.  Invisible  tempters,  like  vipers,  gliding,  whisperiug  through  the  garden, 
were  cast  off  with  a  stroke,  and  He  advanced  to  meet  the  bojid.  Oostcrgcc. 


450  SUGGESTIVE   COMSIENTARY  [cHAP.  XXII. 

49.  Wlientliey  which  were  about  him  saio  what  would  follow ,  they  said  uniohim,  Lord, 
shall  we  smite  with  the  su^ord  ? 

Lord.     Many  consult  the  Lord,  and  follow  their  own  passions. 

Smite  ?     Shall  we  strike  at  a  ventui-e,  and  drive  them  hack? 

Magistrates  tm-ning  tyrants,  cease  to  deserve  loyalty. 

Oiu-  carnal  spirit  understands  not  the  divinity  of  His  sufferings. 

Man  must  not  invade  God's  prerogative. 

In  the  ease  of  murderers,  society  is  hound  to  destroy  them.     Gen.  ix.  fi  5 

Eom.  xiii.  4. 
Sword.     Not  the  classical  term,  hut  one  used  hy  Homer. 
It  denoted  a  knife  worn  by  heroes,  for  slaying  animals. 


Omit  uvT(p.  Tischcndorf,  Alford, 


50.  %  And  one  of  them  smote  the  servant  of  the  high  priest,  and  cut  off  his  right  ear. 

Smote.     The  murderous  blow  was  aimed  at  the  head. 

A  new  and  grievous  indignity  inflicted  on  our  Lord. 

Por  a  moment,  it  disturbs  the  sacred  dignity  of  His  patience. 

It  is  far  easier  io  fight  for  Christ,  than  endure  for  His  sake. 

Crusaders  are  always  more  numerous,  than  viarti/rs. 

Suffering  for  Christ  can  he  only  endured  from  love  to  God. 

The  first  of  innumerable  wounds  by  carnal  zeal,  in  the  Lord's  cause. 

The  Lord  of  the  Church  often  thunders.  "  Not  icith  such  aids.'" 

The  crusaders  and  the  battle-field  of  Kappel,  are  examples. 

Suffering  and  praying,  the  best  weapons  for  Christ's  cause. 

Swords  and  staves,  the  chosen  weapons  of  a  false  Church. 

Servant's  name  was  Malchus,    and  Peter  held  the   sword.       John 

xviii.  10., 
Even  zeal  for  the  Redeemer  is  sin,  if  not  with  knowledge.     Eom.  x.  2. 
High  priest.     Luke  i.  5.     See  Notes. 
Bight  ear.     False  preachers  cut  off  the  cars  of  the  people. 
They  rob  them  of  their  willingness  to  liear  the  truth. 


Be^ioy.     Emblematic  of  tho  priesthood  being   lioncofovth    enslaved.  Thcoph>iUct. 
Jewiak  uatiou  made  judiciaUy  deaf.  Barradius.      Xlio  abolitiou  o£  tho  LcviticiU  priest- 


CUJJ.  XXII.]  ON    ST.    LUKE.  451 

hood.  Major.  None  of  tlio  Synopticists  say  that  it  was  Peter  who  did  the  deed  :  the  act 
did  not  ledound  to  his  honor,  and  the  account,  with  the  mention  of  its  autlior  Ijy  name, 
might  have  brought  Peter  into  some  difficulty.  John,  however,  who  did  not  write  his 
gospel,  till  alter  Peter's  death,  had  no  such  motive  for  silence.  Oosterzee. 


51.  And  Jcam  ansiucrcd  and  said,   Suffer  yc  thus  far.     And  he  touched  his  car,  (.nd 
healed  him. 

Suffer  ye.     Suffer  them  thus  far.  Geneva. 

Tills  sudden  ap}>eal  to  tbe  sword,  introduces  vrratliful  confusion. 

He  would  not  bavo  them  think,  they  took  Him  by  the  sword. 

Much  less,  that  Peter,  by  it,  could  defend  Him. 

"  Let  me  alone  till  I  heal  the  wounded  man." 

Jehovah  bound  by i^raycr.     "Let  me  alone  that  I  may  destroy  them." 

Dcut.  ix.  14. 
It  illustrates  the  depravity  of  the  Hebrews,  and  the  power  of  prayer. 
God  often  permits  evil,  only  to  illustrate  His  grace  and  power. 
Healed  him.      Only  miracle  of  healing,  a  fresh  woimd,  caused   by 

iHolence, 
Ujion  an  enemy  who  asked  no  favor,  and  showed  no  gi-atitude. 
The  chief  priests  and  captains  were  desperately  depraved,  since  this 

miracle  produced  no  effect  upon  them. 
He  illustrates  His  own  word,  "  Do  good  to  them  that  hate  you."     Matt. 

V.  44. 
Faith  was  the  condition  required  in  all  other  miracles  of  healing. 
The  servant  may  have  been  compelled  to  be  present. 
At  the  same  moment  He  heals  the  wound,  and  rebukes  the  smiter. 
Often  still  does  He  repair  wounds,  made  by  rash  friends. 
He  proves  His  power  of  working  miracles  had  not  departed. 
Thus  He  provides  also,  that  Peter  shall  not  be  punished. 
Malchus'  soul  is  to  be  won,  rather  than  his  life  taken. 
The  last  act  of  i'.iose  hands,  noxo  stretched  out  to  he  bound. 
With  this  parting  ray  of  kindness,  the  Sun  of  Love  set  in  Gefhscmane. 
He   acts   with  almighty    Power,    but  declines   using    it   for  His    own 

deliverance. 
He  had  endured  the  kiss,  but  permits  not  the  sword. 
His  warm  love  to  His  foes  was  but  coldly  responded  to. 
Jesus /rec  in  His  bonds,  His  enemies  hound  in  their  fi-ccdom. 


452  SUGGESTIVE  COMMENTAKY  [CHAP.  XXII. 

tare  eu?  TovTov,  mentioned  hy  Luke  alone.  1.  Bear  Tvith  my  disciples.  Wliitly, 
Henry.  2.  To  restrain  the  disciples, — "  Desist."  Calvin,  Bcnqcl,  Wetslein,  Olshausen, 
Q-rotius,  Meyer,  RosenmuUer,  Kuinoel.  3.  To  the  enemies, — "Permit  me  to  heal  it." 
Barradius,  Doddridge,  Hammond,  Oosterzee.  4.  "  Let  this  suffice."  Campbell.  5. 
"Suffer  even  this."  Major.  6.  "Excuse  their  rashness."  Lightfoot.  7.  "Leave  mo 
alone."  Lange.  8.  "  Suffer  them  to  show  their  attachment  to  me."  W.  £  W,  His  hands 
were  held,  and  He  says.  Suffer,  permit  me  thus  far  ;  i.e.  to  touch  the  ear  of  the  wounded 
person.  Alford.  Desist  no  further.  Alioli.  Enough.  Kistemaker.  Let  them  go  on  thus 
fai.  Luther.  Hold  hack  thus  long.  iJamfeac/i.  He  desires  His  hands  free  for  a  miracle. 
Hess,  Stier. 

ida-aTO.  Some  secret  good  in  the  servant,  kno-wn  only  to  Jesus,  may  have  been  the 
cause  of  the  cure.  Williams.  Peter  withdrew  during  the  astonishment  at  the  cure. 
Olshausen.  Luke,  the  physician,  adds  ical  di^djoievos  xal  auroO.  Omitted.  Tischendorf, 
Alford,  Cod.  Sinai. 


52.  Tlien  Jesus  said  unto  the  chief  priests,  and  captains  of  the  temple,  and  the  eldem, 
which  were  come  to  him,  Be  ye  come  out,  as  against  a  thief,  with  swords  and  staves  ? 

Jesus  said.     Probably  spoken  while  tbey  were -binding  Him 

Chief  priests.     Men  of  rank,  not  ashamed  to  act  as  highwaymen. 

It  indicates  how  important  they  deemed  His  apprehension. 

They  would  thus  humble  themselves,  to  be  sure  of  their  prey. 

He  could  not  believe  Eoman  soldiers  knew  His  character. 

Priests  came  to  gratify  their  curiosity  and  malice. 

Mob  only  instruments,  proof  of  their  rulers'  malice  and  cowardice. 

The  binding  of  His  limbs,  the  liberation  of  our  souls. 

Captains.     Of  the  temple  guards,  first  placed  by  Herod  the  Great. 

Temple.     Luke  i.  9.    Description  of  edifice  and  furniture.     See  Notes. 

Thief.     Gr.  robber.     And  requu'ed  by  the  context. 

A  touch  of  human  resentment  at  the  indignity  offered. 

"  Have  I  ever  had  anything  in  common  with  robbers?" 

Honor  wounded,  is  a  deeper  injmy  than  the  flesh  can  receive. 

Christ  treated  as  such,  since  sinners  rob  God.     Mai.  iil  8. 

Swords.    "Denotes  armed  officers.     Staves.    Armed  rubble,  with  clubs, 

&c. 
What  cowardice  for  so  many  to  come  out  to  take  one  unarmed  man ! 
Ir«iocent  persons  can  never  appropriute  Jesus'  words. 
Joseph's  brethren  were  indeed  not  spies,  but  mm-dercrs  in  spirit.     Gon. 

xlii.  31. 


CHAP.  XXII.]  ON    ST.    LUKE.  453 

dpxiepcis.  Somo  were  present.  Lichtenstein.  SciTants  sent,  masters  voluntarily 
present.  £()rarrf,  ianije.  "Captains;"  guaul  oSliccis.  CamphcU.  Belonging  to  Antonia 
Fortress.  Mcyar.  Not  of  Antonia,  but  sacerdotal-cbiefs  of  the  several  sentries  of  Priests 
and  Levites,  who  kept  watch  and  ward  in  the  temple  by  day  and  night.  Wordsworth. 
eJcATjAuOaTf.  Bcngcl,  Tischcndurf,  omit  the  interro^jation  point. 


5."?.  Whe.n  I  was  .daily  with  you  in  the  temple,  ye  stretched  forth  no  hands  against  vie: 
but  this  is  your  hour,  and  the  power  of  darkness. 

Daily.     He  reminded  them  of  attacks,  they  had  often  secretly  planned. 

The  Lord  was  silent  concerning  His  miracles  performed. 

The  many  victories  gained  over  their  per23lexities  and  weakness. 

He  reproaches  them  for  cowardice,  now  changed  to  malice. 

Against  me.  Me,  emphatic,  implies  violence.  I  could  yield,  hut  he 
compelled  hy  violence,  NeveeI 

Your  hour.  Triumj)hs  of  evil  men  and  si^u-its,  have  limits  in  Provi- 
dence. 

Satan  could  not  touch  Joh,  until  permitted  of  God. 

Could  not  hasten  Christ's  death,  nor  prevent  His  resurrection.    Eev.  i.  4. 

Their  hour  was  to  crucify.  His  was  "  to  lead  captivity  captiye."  Eph. 
iv.  8. 

After  Stephen  was  martyred,  Saul  was  converted. 

After  Huss  was  burned,  the  Eeformation  da'mied, 

After  Mary's  persecution,  the  Bible  spread  in  England. 

After  Christ  was  taken  and  crucified,  redemption  was  finished.  John 
xis.  30. 

"  At  evening  time  there  shall  he  light."     Zech.  xiv.  7. 

Two  parties  are  here  at  work,  Satan  and  the  Jews  under  him. 

"  Your  Jwur,"  an  hom:  longed  for,  but  not  given  you  before." 

The  divine  permission  lies  in  the  hour  itself. 

Power.     Satan's  empne,  Judas  and  his  accomplices,  subjects. 

Yo  have  power  over  Mc,  since  Satan  has  power  over  you. 

They  the  instruments  of  the  devil,  He  of  Providence. 

The  Lord's  clearness  of  mind,,  seen  amid  sm-rounding  gloom. 

The  long  predicted  hour  of  redeeming  the  fallen  race  has  come. 

At  dawn  of  day  Christ  rose,  at  noon  He  died,  at  midnirjht  was  taken. 

His  disciples  could  not  watch  one  hour.  His  enemies  did  all  night. 

Darkness.    Allusion  to  midnight,  Satan's  dark  empire. 

Those  "  loving  darkness,"  &c.,    John  iii.  19,  under  the  rule  of  fiends. 

43 


454  SUGGESTIVE    COITMENTAKY  [cHAP.  XXII. 

ipa.  The  hour  appointed  in  the  Dirine  cotinsels.  Meyer,  O'^sterzee.  Allusion  to 
the  brief  duration  of  the  power  of  evil.  Neandcr.  Such  deeds  best  done  at  night  ;  ironical. 
The  time  appointed  by  God,  and  iniquity  has  obtained  this  power.  GrotliLX,  Wetstein, 
Kuinoel,  Olshausen.  The  dark  hour  of  night.  Jacuii.  Discriminates  between  enemies 
and  Satan.  Alford.  Favorable  moment  to  encourage  cowards.  De  Wette.  Luke,  who 
has  exclusively  preserved  this  last  saying  of  the  Lord,  in  the  garden,  omits,  on  the  other 
hand,  the  flight  of  the  disciples,  and  that  of  the  young  man,  Mark  xiv.  48-52. 


54.  IT  Then  took  they  him,  and  led  him,  and  brought  him  into  the  Idgh priest's  house. 
And  Peter  followed  afar  off. 

Took  Him.     And  bound  Him.     John  xviii  12. 

Tlie  hcginninrj  of  His  being   "  reckoned   among   transgressors."      Isa. 

liii.  -12. 
Xed.  Him.     Far  nearer  His  crown,  though  a  prisoner,  than  before. 
Ho  surrenders  Himself  a  fiift,  tlien  a  sacrifice. 
This  bound  One,  is  the  caiitain  of  God's  host. 
His  fettered  hands,  tear  away  the  bands  of  oui  death. 
Higli  Px'iest.     Probably  Caiaphas  and  Annas  used  the  same  residence. 

Matt,  xxvi  57  ;  John  xviii.  13. 
House.     Luke  i.  40.     Antiquities  of  oriental  buildings.     See  XoteS. 
Peter.     Knowing  his  character,  we  expect  him,  boldly  to  stand  forth. 
This  eminent  apostle  shews  his  strength  and  weakness. 
Afar  off.     They  did  not  seem  anxious  to  arrest  the  disciples. 
Followed.     Doubtless  from  true  affection,  and  not  of  idle  curiosity. 
Peter's  fall  a  beacon  to  the  Cimrch,  the  record  a  proof  of  inspiration. 
Ko  human  inventor  would  have  made  one  of  the  chief  apostles  basely, 

three  times,    deny  and  desert  his  Master. 
The  steps  of  the  backsUder  gradual. 

1.  Self-confidence.     Pveady  for  prison  or  death. 

2.  Indolent  neglect  of  prayer.     "  I  am  readj',"  says  nothing  of  God. 

3.  Indecision.     First  fought,  then  fled,  then  followed  afar  off. 

4.  Bad  company.     Mingled  with  the  servants  of  the  priests. 

5.  Overwhelmed  with  fear,   when   discovered  by  a  girl.     John  xviii.  17 ; 

Matt.  xxvi.  71. 

6.  Open  denial,  falsehood  and  profanity.     Matt.  xxvi.  74. 


Arrest  made  at  about  10  p.m.;    taken  to  Caiaphas  at  11.  Jones;    \aicr.  Andrews. 
ipXi.tptui<;.       Annas.    Meyer,    Alford,    Wordsworth,       Caiaphas.    Andrews,   Oosterzee. 


cnAP.  XXII.l  ON  ST.  LUKE.  455 

"House ;  "  palace  of  Caiaphas,  where  the  denials  took  place.  Lightfoot,  Norton,  liobinson, 
Grcs.vcll,  Friedlieb,  Oosterzee.  From  the  time  of  being  a  F.oman  province,  the  right  of 
punishing  capitally  was  taken  away  from  the  Jews.  This  power,  an  attribute  of  Roman 
sovereignty.  Dupin.  Sanhedrim  did  not  lose  the  power  by  neglect.  Winer,  Friedlieb. 
Kight  continued  in  ecclesiastical,  not  in  civil  cases.  Kraft.  Had  the  right,  but  not  on 
holy  time.  Augustine.    Pilate  heard  reserved  cases,  visiting  Jerusalem.  Ewald,  Friedlieb. 


55.  And  %clien  they  had  kindled  a  fire  in  the  midst  of  the  hall,  and  were  set  down 
together,  Peter  sat  down  among  them. 

A  fire.     Nights  in  Palestine,  especially  in  spring,  often  very  cold. 

Dwellers  in  a  wann  climate,  with  thin  hlood  feel  the  least  chill. 

Note  Peter's  fatal  boldness  as  he  rushes  in  not  being  sent. 

It  wants  a  proper  call,  proper  weapons,  proper  courage. 

He  warms  his  hands,  but  his  heart  seems  to  freeze. 

Sky  in  Palestine  for  seven  months  is  almost  cloudless. 

In  Xovcvibcr  and  December  rai'n  falls  heavily,  rarely  after  that  till  March. 

The  ground  is  never  fi-Dz.en,  snow  falls  in  January  and  February,  on  the 

m-ountains. 
If  a  foot  deep  it  lies  but  a  few  days,  in  the  valleys  but  a  few  hours. 
Thunder  and  lightning  are  frequent  during  the  winter. 
The  absence  of  rain  for  seven  months  causes  the  verditre  to  die. 
The  trees  and  millet  fields  alone  are  green  in  the  fall. 
The  Passover  took  place  in  the  middle  of  Nisan  or  April. 
House.     Qx.liall.     Translated paZacc.     Matt.  xxvi.  3  ;  Mark  xiv.  54. 
Among.     Alas  !   boasting  Peter   sitting  in   the   seat  of  the  scornful. 

Psa.  i.  1. 
He  wished  to  do  better  than  the  others,  but  fell  far  lower. 


ai|/avTwv:  7i-6piai/(drT(ui'.  Cod.  Sinai.,  Tischendorf.  Teter  was  sitting,  JIatt.  xxvi.  69, 
standing  by,  John  xviii.  16.  Sometimes  one  and  the  other,  restless  in  sin.  Oosterzee. 
avAi)s.    High  priest's  tenure  was  too  fi-ail  for  a  palace ;  merely  an  official  residence.  Stier. 


56.  But  a  certain  maid  beheld  him  as  he  sat  by  the  fire,  and  earnestly  looked  vpon 
him,  and  said,  This  man  was  aUo  with  him. 

Certain  maid.      Gr.  generally  signifies  a  slave,  maids  were  usually 
porters.     John  xviii.  17. 


456  SUGGESTIVE  COJJJIENTARY  [cHAP.  XXII. 

Porter  among  Greeks  and  Eomans,  a  male ;  Jews,  a  female. 

It  does  not  soften  Peter's  sin,  "  a  certain  maid  said,"  &c. 

These  are  the  only  females  who  seem  to  take  part  with  the  enemies  of 

our  Lord. 
These  only  serve  to  detect  Peter,  and  vindicate  Christ's  omniscience. 
Not  one  female  shares  openly  in  the  work  of  persecuting  Him. 
A.  heathen  wife  interceded  for  His  life  with  the  governor. 
Women  bewailed  Him  when  condemned  to  the  cross. 
Of  a  wnman  He  was  bom  Immcuuiel,  God  with  us. 
He  was  anointed  by  a  female  for  His  burial. 
Women  were  first  at  His  grave,  first  at  His  resurrection. 
Women  ministered  to  His  wants  in  Galilee. 

Beheld.     Favorite  word  with  Luke.     A  doorkeeper.     John  xviii.  17. 
Every  enemy  however  humble,  is  formidable  to  one  forsaking  God. 
fire.     Gr.  light,  by  which  Peter  was  recognized  as  a  disciple. 
Warm  days  are  often  followed  by  intensely  cold  nights. 
"  In  the  day  the  drought  consumed  me,  frost  by  night."     Gen.  xxxi.  40. 


TO  4>u)i  is  used  69-times  in  the  N.T. ;  67  translated  light,  as  it  should  have  been  here. 
TTvp,  verse  55,  is  the  Greek  word  for  fire.  Charcoals,  John  xviii.  18.  IV.  <C  W.  TratSi'tr/cT;, 
All  the  four  Evangelists  mention  the  TTaiSiVxT).  Properly  a  girl,  Cut  often  a  maid- 
servant. Peter  did  not  deceive,  as  no  one  had  a  right  to  ask  him.  Pauliis.  Kationalists 
gravely  douhting  whether  sin  has  in  it  any  guilt,  can  Bee  no  turpitude  in  Peter's  denial. 


57.  And  he  denied  him,  saying,  Woman,  I  knoic  him  not. 

He  denied.     A  sin  of  no  common  magnitude. 

He  was  a  chosen  apostle  of  Christ,  witness  of  his  works. 

He  had  enjoyed  greater  privileges  than  all  mankind. 

He  had  just  received,  under  peculiar  solemnity,  the  Lord's  Supper. 

He  may  have  just  heard  the  xiv.,  xv.,  and  xvi.  chapters  of  John. 

Ho  had  been  plainly /orewar/icci  of  his  danger,  and  ought  to  have  been 

forearmed. 
Contrast  our  Lord  entering  the  garden  with  humhlc  ijrayer,  and  Peter 

rushing  into  the  hall  of  Pilate,  with  self-confidence. 
The  love  of  life,  fear  of  death,  obliterate  numerous  good  resolves. 
I  know  him  not.     A  quick,  cold,  vague  answer.     1  Cor.  x.  12. 

1.  In  the  light  of  his  calling,  Peter's  denial  shows  decided  guilt, 

2.  In  the  light  of  liis  character — his  conduct  is  in  keeping. 


CHAP.  XXII.]  ON    ST.    LVEiS.  457 

3.  In  the  light  of  circumstances — his  sin  is  somewhat  extenuated. 

4.  In  the  light  of  conscience — the  sentence  we  must  pass,  dies  on  our 

lips— guilty. 
Peter's  denial,  an  aggravation,  his  repentance,  an  alleviation  of  Christ 'a 
sufferings. 


Three  cUstincI  denials.  MaeJcnight,  Wall,  Elsley.  Peter's  confusion  of  mind  appears 
in  the  different  accounts.  Oostcrzce.  yvvai  should  follow  the  rei)ly  of  Peter.  Tischr.ndorf, 
Cod.  Sinai,    avrbir,  omitted  by  some  ancient  authorities.  Alford;  omitted.  Cod.  Sinai. 


58.  And  after  a  little  while  another  saw  him,  and  said.  Thou  art  also  of  them.    And 
Peter  said,  3Ian,  Jam  not. 

Another.    Restless,  he  approached  the  door,  and  foimd  it  closed. 

I  am  not.      Whilst  denying  his  Master,  he  is  unconsciously  denying 

himself. 
"Whilst  denying  that  he  is,  he  in  fact  ceases  to  be  a  disciple. 
His  very  words  show  the  flutter  of  an  agitated  guilty  mind. 
Falsehood  always  self- contradictory,  seldom  is  calm. 
Underground  of  all  denials,  unbelief,  the  most  subtle  of  all  sins. 
The  highest  saint  a  frail  creature,  apart  from  divine  aid. 
lie  yet  has  a  capacity,  almost  boundless  for  doing  evil. 
It  was  not  a  premeditated  malicious  renunciation  of  his  Saviour. 
But  a  concealment  of  his  relation,  allegiance,  discipleship. 
One   sin  hardens  the  heart  for  another.      The  com'se  of  evil  is  evov 

downward. 
Combination  of  falsehood,  iugi-atitude,  disloyalty  and  profanity. 
Peter  could  not  afterward  plead  he  was  surprised. 


«Tepos.    At  the  same  time  as  the  TraiSiVio;,  in  Mark.  xiv.  69,  and  theoAAij,  Matt.  sxvi. 
71.    John  xviii.  25  recoaciles  the  three  accounts.  Wordsworth. 


4.58  SUGGESTIVE    COMMENTAHY  [CHAP.  XXII. 

50.  /tnd  about  the  space  of  one  liour  after  another  confidently  affirmed,  sayino.  Of 
a  truth  this  fellow  aUo  %vas  loith  him  :  for  he  is  a  Galilaan. 

Ono  liour.     The  shock  was  not  overcome  for  an  hour. 

I'ctcr  was  hastening  out  of  danger,  and  went  to  the  gate. 

A  space  of  an  hour  granted,  to  a-rouse  conscience,  in  vain,  unless  the 

Spirit  aids. 
Patience  of  the  Lord,  only  serves  to  harden  the  impenitent. 
Another.     A  relative  of  Malchus.    John  xviii.  26. 
Galilean.     Luke  i.  26.    Had  he  been  silent,  he  would  not  have  been 

recognized. 
The  apostles  were  styled  Galileans  by  the  angels.    Acts.  i.  11. 
Galileans  spoke  rough  dialect  of  the  Syriac. 

They  could  not  in-operly  pronounce  gutturals,  and  they  used  "  i"/or  "s." 
Their  pronunciation  v;as  broader  and  flatter,  than  that  of  the  Jews. 


Wctstein  (ad  loc.)  gives  many  examples  of  various  provincial  dialects  of  Hebrew. 
On  the  peculiarities  of  the  Galilean  dialect,  and  the  frequent  misunderstandings  thence 
arin'mg,  see  Friedlicb  ;  and  iJuifor/",  in  his  Chald.  and  Talmud  Lexicon.  The  pronun- 
ciation was  uncouth  and  indistinct ;  hence  the  Galileans  were  not  allowed  to  read  aloud 
in  the  synagogues.  Lanpe. 


60.  And  Peter  said^  Man,  I  Jsnow  not  what  thou  sayest.  And  immediately,  while  he  yet 
spn/iC,  the  cock  crew. 
Sayest.     Idiomatic  for  meanest. 

Cock  crew.     Domestic  fowls  not  allowed  the  Jews  by  Kabbis. 
But  the  Koman  masters  took  them  with  them,  where  they  went. 
Roman  soldiers  in  Antouia  cared  not  for  Jewish  laws. 
The  cock  had  crowed  twice  already.     Mark.  xiv.  72. 
Warning  after  warning  had  jjassed  unheeded  by. 
David  lived  in  sin  nearly  a  year  before  repenting.    2  Sam.  xi.  27. 
The  crowing  of  the  cock,  should  be  a  daily  call  to  repentance. 
Yet  spake.     With  terrible  oaths  and  imprecations.     Matt,  and  Mark. 


oiiK  oi8o.  Some  make  seven  denials. Stroiil;  eifiht.  Strauss,  Pauhts ;  nine.  Osiandcr, 
rctei's  denial  excused  by  Strauss.  Ratioualislic  pccpticism  and  imiuornlity  uicct. 
Owiii^r  to  the  power  of  darkness.  Olaliauacii.  "  Cock  crtw."  Firol,  2  a.m.;  second,  3  a.m. 
OrciwcU,  Wicseler. 


CHAP.  XXII.]  ON    ST.    LUKE.  459 

61.  And  the  Lord  turned,  and  looked  upon  Peter.    And  Peter  remembered  the  word  of 
the  Lord,  how  he  had  said  unto  him,  Be/ore  the  cock  crow,  thou,  shall  deny  me  thrice. 

The  liOrd  turned.     Mentioned  by  Luke  only,  discovering  profound 

spiritual  insight. 
Sec  the  infinite  mercy  of  tlio  Lord. 

Just  being  led  to  Cuiapbas,  wlien  the  last  denial  took  place. 
He  was  surrounded  by  enemies  longing  for  His  blood. 
He  foresaw  the  outrages  of  an  unjust  trial,  and  painful  death. 
He  was  suffering  for  all  the  world  of  the  redeemed. 
Yet  He  did  not  forget  His  weak,  erring  disciple. 

Looked.     Gr.  with  stcadfastne-'is.     Implyiug  that  the  Lord  remembered. 
Our  Lord  had  no  opportunity  of  speaking  to  him. 
Temples,  except  the  shrines,  were  divided  only  by  rows  of  columnfi. 
Peter  could  be  seen  several  hundred  feet  distant. 

1.  There  is  a  look  of  vengeance. 

The  three  angels  ^'looked  towards  Sodom."     Gen.  xviii.  16. 

And  "  the  Lord  looked  on  the  host  of  the  Egyptains."     Ex.  xiv.  24. 

2.  There  is  a  look  of  power  on  the  soul,  subduing  unbelief. 

"  The  Lord  looked  upon  Gideon,  and  said,  Goin  this  thy  miij lit. '^     Judges 
vi.  14. 

3.  There  is  a  look  oljntij.     Psa.  Ixix.  20.     A  sermon  Peter  never  forgot. 
"  The  Lord  looked  on  their  affliction."     Ex.  iv.  31 ;  Deut.  xxvi.  7. 
Peter  felt  it  to  be  tfie  searching  Eye  of  the  judgment  day. 

If  Jesus  when  &  prisoner  had  a  heart  so  full  of  gi'ace,  what  must  He  have 

now,  when  on  the  mediatorial  throne.' 
The  Lord's  look,  the  e.riiression,    1.  Of  kind  remembrance.     2.  Of  inward 

grief.      3  Of  blessed  consolation.      4.  Of  a   timely  hint  to  depart 

quickly. 
Christ's  faithfulness,  1.  Gracious  warning.      2.  Look  of  compassion.     3. 

Rousing  sign  of  the  crowing  cock. 
The  force  of  the  look  enhanced  by  a  lifelong  intimacy  with  JesuB. 
The  terrible  indignities  He  was  suffering,  intensified  it. 
The  brevity  of  the  divine  record  adds  to  its  sublimity. 
"  Let  there  be  light''  in  the  soul  of  Peter,  and  it  icas  so. 
The  Lord's  forgotten  divinity,  quickly  illumined  one  dark  souL 
Thrice.     To  the  threefold  denial,  the  tlurice  repeated  question.     Jolm 

xxil7. 


tre'iSXeiJ^ev.  He  had  a  miraculous  knowludgs  of  all  that  was  passing.  When  Peter 
passed,  Ke  looked  upon  liim.  Some  make  it  an  inward  transaction.  Aiigustini',  St'.lla. 
Court  only  dividjd  from  ths  Uall  of  Justieo  by  a  cclounade,  Ocstsrzee.      According  to 


4G0  SUGGESTIVE    COMMENTARY  [CHAP.  XXH. 

intimationg  in  Mark  and  Luke,  it  is  most  provable  He  was  taken  through  the  hall  in 
which  the  servants  were  warming  themselves,  to  another  guard-room,  and,  indeed, 
actually  at  the  moment  when  Peter  had  just,  for  the  third  and  last  time,  denied  Him. 
Lnnge.  Denials  all  took  place  in  the  house  of  Annas.  Olshausen,  W.  (&  W.  In  an  open 
chamber,  looking  on  the  Court.  Robinson. 

After  <{!o!)iT)crai,  add  o^jxepoi'.  Tischendorf,  Alford,  Cod.  Sinai. 


62.  And  Peter  went  out,  and  leept  bitterly. 

"Went   out.     Into  the  blaclmess  of  niglat.     JucTas  into  the  blackness  of 

despair. 
The  angel  of  mercy  went  with  him,  in  the  path  of  sorrow. 
Wept.     7/is  fears,  1.  Honoring  to  Jesus.     2.  Eefreshing  to  himself.      3. 

Significant  to  us. 
The  bitter  tears   of  Peter,  the  cast  down  sUver  of  Judas,  alike  honor 

Christ. 
Weeping  bitterly,  he  waited  the  dawn  of  a  better  mom. 
It  is  always  a  time  to  weep,  because  always  a  time  to  love. 
Bitterly.     "It  is  an  evil  thing  and  bitter,  forsaldug  the  Lord.'"     Jer. 

ii.  19. 
"  The  backshder  in  heart,  shall  be  filled  with  his  own  ways."     Prov. 

siv.  14. 
"  I  abhor  myself,  and  repent  in  dust  and  ashes."     Job  xlii.  6. 
Kemorse  makes  man  wretched  as  Cain,  Esau,  and  Judas. 
Penitence  alone  can  lead  them  to  a  Father  in  heaven,  and  peace. 
Peter's  fall  and  repentance  indubitable  evidence  of  the  authenticity  of 

the  Gospel. 
His  sin  a  union  of  ingratitude,  cowardice  and  falsehood. 
His  pre-eminence  among  the  apostles  probably  due  to  his  fall,  and  his 

age. 


iniPaKuiv  of  Mark  xiv.  72,  seems  to  require  i/xanof .  Fritzsche,  Oosterzee.  Betook  to 
■weeping.  jBenj/eJ;  burst  into  tears.  Stepuifiits.  Covering  his  face.  T/icophi/JacJ :  he  pro- 
ceeded to  weep.  Grotius;  rushing  out  to  weep.  Beza,  Eoflecting  thereon,  &c.  Wetstein, 
Meyer,  Alford. 


C3.  V  And  the  men  that  held  Jcsiis  moclccd  him,  and  smote  hini. 
Mocked.     After  His  first  examination,  imuoticed  by  Lake. 


CH.\P.  XXII.]  ON    ST.    LUKK.  461 

In  call  this  rage  of  men  and  hell,  His  faithful  heart  was  as  a  dove,  with  the 

olive  Ijranch,  high  above  the  floods. 
Smote.     Gr.  implies  great  severity,  with  blows  inflicted. 
Should  Christians  hastily  resent  insults,  when  the  Eedecmer  was  as  a 

Lamb? 
By  a  mere  act  of  His  will,  He  might  have  crushed  His  foes. 
Such  their  malice,  the  forms  of  a  trial  were  far  too  slow  for  them. 
Tlie  hall  of  justice,  was  converted  into  an  arena  of  brutality. 
Cowards  being  no  longer  afraid,  are  always  ferociously  cruel. 
The  treatment  of  prisoners  of  war  in  every  age  illustrates  this. 
They  desired  to  avenge  the  repulse  received  in  Gethscmane. 
His  meek  submission,  measures  the  infinite  dejpth  of  His  love. 


ivinai^ov,  wounding  with  Tiolence.  Sipeiv,  heating  the  whole  body.  Tv-m^iv,  striking 
a  part.  Bcngel.  Jesus  -was  placed  in  prison.  Sepp.  No  reason  for  this  supposition. 
Oosterzce.  "Mocked."  Council  members  did  not  participate.  Schleicrmacher.  Sepovreg. 
"Man  is  half  beast,  and  half  devil."  Voltaire.  Strong  testimony  of  total  depravity,  from 
a  malignant  enemy  of  the  Bible. 

For  Tov  'Irjorovy ;  avTW.  Tischendorf,  Alford,  Cod.  Sinai. 


64.  And  when  they  had  blindfolded  him,  they  strucTc  him  on  the  face,  and  asked  him, 
saying.  Prophesy,  who  is  it  that  smote  thee  .' 

Blindfolded.     Soldiers  not  knowing  Him,  insult  the  omniscient  Son  of 

God. 
Believers  knowing  Him,  often  act,  as  if  Jehovah  loas  hlindt 
1.  How  much  He  sees.     2.  How  sublime  His  silence.     3.  How  powerfully 

He  preaches. 
Struck  Him.     The  lowest  step  of  Jesus,  was  nearest  to  His  throne. 
Who  is  it  ?    Many  will  be  desirous  of  escaping  that  burning  eye. 
At  that  day  it  may  be  said,  Eeadee,  '•  Thou  art  the  man." 
"  Who  smote  Thee?"    Answer,  "  I,  and  my  sin." 


trvvToi' avTov  TO  TTpocTMTTov  KaX.  Omitted  by  many  ancient  authorities:  seems  to 
have  been  a  marginal  addition,  which  afterwards  crept  into  the  text.  Tischendorf,  Meyor, 
Oostersee,  Alfordi  omitted.  Cod.  Sinai. 


462  SUGGESTIVE    COMMENTAEY  [jKAP.  XXH. 

65.  And  many  other  things  blasphemously  spalce  they  against  him. 

Blasphemously.  Despite  fully.  Tyndale.  Under  all  this  ■wicked  treat- 
ment our  Lord  continued  silent. 

Four  tivies  is  His  silence  mentioned  before  Caiaphas  and  Herod,  twice 
before  Pilate. 

He  forbears,  when  He  migbt  upbraid ;  "wanjs,  when  He  might  ciiish. 

Seeing  the  Holy  One  of  God  was  blasphemed,  let  us  not  fret  when  our 
good  name  is  reviled. 

His  divinity  was  eyidently  obscured  to  these  wretched  men. 

His  words  were  in  the  despised  accents  of  Galilee. 

At  the  aspect  of  the  "  caipenter's  son,"  no  one  was  ever  struck. 

His  voice  did  not  flatter,  and  men  cavilled  at  His  speech. 

After  all  His  miracles,  common  soldiers  struck  Him  with  ihevc  fists. 

With  thorns,  scourge,  sjnt,  gall,  spear,  nails,  they  insult  Him. 

Only  once  at  Tabor,  He  partly  revealed  Himself.    Mark  is.  15. 

Had  they  eyes  even  now  they  could  not,  but  have  known  Him.  Isa. 
sliii.  8. 


66.  Vi  And  as  soon  as  it  was  day,  the  elders  of  the  people  and  the  chief  priests  and 
tlie  scribes  came  together,  and  led  him  into  their  council,  saying. 

It  was  day.    When  taken  prisoner — brought  at  once  before  Caiaphas. 

Peter's  thrice  denial,  took  place  after  that  examination. 

This  refers  to  a  second  meeting  of  the  Sanhedrim. 

He  would  not  have  been  mocked  before  His  examination. 

Jews  by  their  Talmud,  forbidden  to  try  capital  crimes  at  night. 

Also  forbidden  to  execute  the  sentence,  the  same  day  of  trial. 

Both  injunctions  in  Christ's  case,  were  flagrantly  violated. 

Elders.     Gr.  Presbytery.    Luke  vii.  3.     See  Notes. 

Priests.     Sacerdotal  dignitaries  have  often  been  persecutors  of  Christ. 

Scribes.     Luke  v.  21.     Learning  unsauctified,  oft  aims  to  destroy  the 

Church. 
Prophecy  and  miracles  humbly  studied,  they  might  have  been  saved  ! 
Chief  priests.     Luke  i.  5.     See  Notes. 
Led  Him.     Ho  stood  before  an  unjust  judge,  that  we  might  stand 

before  the  just  judgment  of  God. 


irpea-pvTcpiov.    Presbytery,  eldoiship,  Luko  vii.  3.    It  seems  pi  obablo  that  Lute  hero 
gives  an  account  of  a  second  and  formal  judgment,  held  in  the  morning.  Alford.    Sanhe- 


CHAP.  XXII.]  ON    ST.    LUKE.  463 

iTimmothxit  once.  Poole,  Doddridge,  Meyer ;  twice.  Oosterzee,  Slier.  avviSpiov.  Wo 
must  submit  to  rulers,  however  unjust.  Oosterzee.  Bible  teaches,  rulers,  if  worthy  of 
death,  are  to  be  tried  and  punished  as  other  felons,  Psa.  cxlix.  8,  9.  Luke  alone  hero, 
and  in  Actsi,  gives  this  name  to  the  Sanhedrim.  W.  t£  W.  A  continual  sitting  from  the 
midnight  session.  Stier.  This  Sanhedrim  was  the  fiist  complete  council.  Bengel,  Lange, 
He  was  now  led  to  the  Pretorium.  Bynaeus. 


67.  Art  thou  the  Christ  ?  tell  us.    And  he  laid  unto  them.  If  I  tell  you,  ye  will  not 

believe  : 

Christ.     Lulie  ii.  11.     Anointed.     Our  Lord's  official  name. 
Art  thou  ?     *'  We  ask  Thee  most  solemnly  and  authoritatively." 
Before  Caiaphas,  they  cunningly  aim  to  prove  His  hlaspheimj. 
Before  Pilate,  they  try,  through  policy,  to  prove  His  treason. 
Toll  us.     Only  with  malignant  desire  to  destroy  Him. 
Not  believe.     Depths  of  Satan,  easily  penetrated  by  the  Saviour. 
If  ye  will  not  believe  My  whole  life,  why  believe  now  ? 


Et.  Jif  thou  art  the  Christ.  j;/or(f.  Yu'lgf.  ?i!(m.  6  Xpio-rb?.  KefeTonce  only  political. 
Lange.  As  all  were  now  i>reseut  to  hear.  DrtMcfcc.  eln-w.  If  I  simply  tell  you,  I  am  the 
Messiah,  ye  will  not  believe  it.  Kuitioel. 


C8.  And  If  I  also  ask  you,  ye  will  not  ansxeer  me,  nor  let  me  go. 

If  I  ask  you.     He  hints  His  right  to  examine  them  as  a  judge. 

If  I  would  prove  my  Messiahship  from  the  0.  T. 

Jesus  argued  usually  by  means  of  intjerrogations. 

"  If  I  declare  it  unto  thee,  wilt  thou  not  surely  put  me  to  death  ?"     Jer. 

xxxviii.  15. 
Argumentation  by  questions,  was  usual  with  Hehreivs  and  Greeks. 
liet  me  go.     He  knows  their  foregone  conclusions,  and  they  knew-  it. 


IpajTrja-ta.  If  I  enquire  the  kind  of  Messiah  expected,  and  if  I  have  the  signs. 
Pellic((n.  If  I  require  an  answer  proving  my  Messiahship.  Oill.  If  I  should  supplicate. 
Heyne.  A  formal  protest  against  their  manner  of  questioning.  Alford.  (cal  and  (loi  ^ 
oTToAu'o-TjTe,  omitted.  Alford,  Cod.  Sinai.,  Tischendorf,  Meyer.  Critically  doubtful. 
Oosterzee. 


464  SUGGESTIVE    COMMENTARY  [CHAP.  XXH, 

60.  Hereafter  shall  the  Son  of  man  sit  on  the  right  hand  of  the  power  of  God. 

Hereafter.     Gr.  from  this  point,  when  ye  areuot  willing  to  let  Me  go. 

An  evident  allusion  to  the  plain  i^rofihecy.     Dan.  vii.  9-14. 

Tbis  was  His  path  to  glory,  with  garments  dyed  in  blood.     Isa.   Ixiii.  1. 

Son  of  man.  Luke  v.  24.  The  last  time,  the  Lord  used  this  appella- 
tion of  Himself. 

Riglat  hand.     Liike  vi.  6.     He  quotes  Psalm  ex.  1. 

He  caiTies  His  point,  even  with  theologians  professedly  standing  on 
Scrii^ture. 

Christ.'s  future  glory,  as  well  as  past  suffering,  forms  pari  of  our  Christian 
faith. 


Aiter  uvv,  add  Se.  Tischendorf,  Alford,  Cod.  Sinai. 


70.  Then  said  they  all,    Art  thou  then  the  Son  of  Ood?  And  he  said  unto  them,  To 
say  that  I  am. 

Art  Thou  ?    Wiliest  Thou  actually  to  be  the  Son  of  God  ? 

Dost  Thou,  poor  vain  man  !  assert  Thyself  to  be  the  Son  of  God  ? 

His  learned  foes,  full  well  saw  His  reference  to  Daniel  vii.  13. 

Son  of  man.     They  understood  by  this,  His  claiming  to  be  the  Son  of 

God. 
He  had  only  claimed  to  be  the  Son  of  man. 
He  w-as  condemned,  not  for  claiming  to  be  Messiah,  but  for  assuming 

the  incommunicable  attributes  of  Jehovah. 
He  solemnly  confirms  their  impressions,  as  the  truth. 
If  He  was  not  the  Son  of  God,  He  must  have  been  an  impostor. 
Ye  say.     In  benevolence  and  filial  reverence. — I  am  He. 
He  seems  first  to  look  round  on  all  the  Sanhedrim. 
He  saw  their  own  consciences  condcmirinr)  them. 
I  am.     Mark  xiv.  62.     He  knew  well  this  would  cost  His  life. 
Life  is  a  debt  all  believers  owe  the  truth. 
To  sacrifice  it  to  God,  is  not  to  lose,  but  gain  it. 
A  form  of  reluctant  admission.      Luke  xxiii.  3  ;    Matt.  xxvi.  25 ;  Johxi 

xviii.  37. 
"  Ye  .vfl//,"  implies  in  ancient  idiom,  "  Ye  speak  the  truth.'' 
His  bold  confession  teaches  us  never  to  shun  duty  in  peril. 


CIIAP.  XXn.]  ON    ST.    LUKE.  465 

The  teiTors  of  enraged  men  must  not  seal  oiir  lipg.    Job  xxxi  34. 
Daily  opportunities  are  occurring  to  speak  for  Christ.     Acts  xxvii.  35. 
"Whoso  shall  confess  Me  before  men, him -will  I  confess,"  &c.     Matt. 
X.  32. 


6  uibs  ToO  0COV.  The  point  here  involved  is  tlie  identity  of  Jesus  with  the  Messiah 
so  in  Luke  iv.  41 ;  Mark  iii.  11 ;  John  i.  34-50.  la  other  passages  -where  vlbs  occurs 
W'itliout  the  article  the  point  involved  is  the  intrinsic  meaning  of  the  expression  vibs  tou 
©eoO.  In  Matt.  iv.  3-6,  the  challenge  is,  "  If  thou  claimost  relationship  of  Son  to  God." 
"  If  thou  hast  extraordinary  jiower  in  virtue  of  that  Divine  generation."  The  enemies  of 
our  Lord  charged  Him  with  blasphemy,  and  taunted  Him  on  the  cross,  with  the  use  of 
the  expression  vibsToG  ©toC  eint.  The  charge  brought  against  Him  was  not  that  He 
assumed  to  be  the  Messiah,  but  that  He  professed  to  be  of  the  same  nature  with  God. 
John  X.  33.  Webiter's  Syntax. 

Ae'yere,  understand  opSuis.  Major,  on,  argumentative.  Because  I  am.  Donaldson, 
Ellicott.  Does  not  belong  to  Ae'yere.  Stier.  Jewish  Sanhedrim  believed  that  the  man 
Jesus,  as  a  prophet,  might  work  miracles  ;  but  claiming  Divinitj',  He  was  a  blasphemer, 
end  worthy  of  death.  Salvador,  a  Jew,  quoted  in  Oreenleaf.  Jews  did  not  expect  the 
Messiah  to  be  Divine.  Luthardt. 


71.  And  thry  said,  Wliat  need  we  any  further  witness  f  for  we  ourselves  have  heard 
of  his  own  mouth. 

What  need  ?  The  Sanhedrim  rejecting  Jesus  undei-went  the  scntenoe. 

1.  Of  blindness.     2.  Obduracy.     3.  Rejection. 
That  is  ;  "  Thou  boldest  to  this,  we  also  to  our  purpose." 
With  all  their  malignity,  there  is  also  an  angry  vexation. 
Ourselves.     They  give  testimony  unconsciously  against  themselves. 
Have  heard.     Of  Jesus'  claiming  Divinity,  out  of  His  own  mouth. 
This  will  be  their  heaviest  condemnation  in  judgment. 
W^ords  of  eternal  life,  they  convert  into  words  of  eternal  death. 


"  Witness."     The  murderers  of  Farel,  the  Beformer,  used  the  same  words  to  him. 
Tho  martyr  indignantly  replied,  "  Use  the  words  of  God,  not  of  Coiaphas."  Schmidt. 


400  SUGGESTIVE    OOMMENTAEY  [OHAP.  XXm. 


CHAPTER    XXIII. 

AND  the  whole  multitude  of  them  arose,  and  led  him  unto  PiUite. 

Multitude.     Chief  priests,  elders,  scribes,  captains  of  the  temple. 

Night  selected,  because  Jesus  was  the  Friend  of  the  people. 

Arose.     About  six  o'clock  iu  the  morning. 

They  had  hurried  through  a  mock  trial  before  the  Sanhedrim. 

Judas  seeing  this,  is  supposed  to  have  sealed  his  iniquity. 

They  desire  a  sentence  of  death,  swiftly  as  possible. 

His  renewed  avowal  of  being  the  Son  of  God,  o^jened  the  way  for  Hia 

delivery  to  Pilate. 
Lied..     He  never  went  to  Court,  of  His  own  accord. 
The  Lord  in  bonds,  that  He  might  free  the  slaves  of  sin. 
Defenders  of  ti-uth,  oft  martyrs  to  their  loyalty. 
He  was  transferred  from  ecclesiastical,  to  temporal  jurisdiction. 
Christ's  suffering  brought  into  connection  with  the  history  of  the  world. 
The  reins  of  empire  then  in  the  hands  of  the  Romans. 
Jews  would  not  enter  the  hated  palace  of  the  Gentiles. 
Hyi^ocrites  could  find  leaven  in  the  Roman  Prtetorimn, 
But  could  not  find  murder  in  their  own  hearts. 
The  proud  Roman  bends,  Pilate  comes  out  to  them. 
The  Sanhedrim  thus  declared  their  rejection  of  the  Messiah. 
From  this  time  Israel's  Passover  was  a  vain  ceremony. 
The  middle  wall  fell,  as  He  passed  the  Gentile  threshold.     Eph.  i.  10. 
This  morning  decided  the  destiny  of  the  Gentile  world. 
As  the  night  (Acts.  xvi.  10.)  did  the  spiritual  fate  of  Europe. 
Pilate.     Luke  xxiii.  52.     His  character  and  relation  to  Revelation, 
The  sixth  procurator  of  Juda3a,  ruled  for  ten  years, 
liis  oUicial  residence  was  Herod's  palace  in  Cicsarea. 
lie  visits  Jerusalem  to  preserve  order  during  the  festival. 
For  popularity,  ho  brought  water  into  Jerusalem  with  the  temple  funds. 
lie  first  brought  Ctusar's  eL'litiics  into  Jerusalem  at  night. 


CHAP.  XXm.]  ON   ST.    LUKK.  i67 

Jews'  boltl  protest  at  Ca5sarea,  compellccl  him  to  remove  tliem. 

Multitudes  of  Jews  resisting  it,  were  inhumanly  slain. 

An  embassy  to  Tiberius,  forced  him  to  remove  them. 

He  dedicated  gilded  shields  with  inscriptions  in  the  palace. 

Vitellius   governor  of  Syria,  on  complaint  of  Samaritans,  sent  him  to 

Eome  for  trial. 
Tiberius  being  dead,  Caligula  banished  Pilate  to  Vienne  on  the  Rhone. 
Tradition  says  h'e  committed  suicide  on  account  of  his  misfortunes. 
His  guilt  in  delivering  Jesus,  resulted  from  weakness. 
Clemency  not  generally  a  virtue  of  the  Roman  Governors. 
He  was  unjust,  cruel,  sanguinary,  obstinate,  impetuous. 
Stern,  but  not  relentless,  a  Roman  "  man  of  the  tvorld." 
Shrewd  and  world-Worn,  prompt  and  practical. 
Haughtily  jus.t,  yet  selfish  and  cowardly. 
Able  to  see  the  right,  but  no  moral  strength  to  do  it. 
43  years  before  Jerusalem  was  destroyed,  the  Bomans  took  from  the 

Sanhedrim,  the  jurisdiction  of  Ufa  and  death. 


IltAoToi'.  "The  author  of  that  narao  (or  sect)  Christian,  was  Christ,  who  was 
capitally  punislicil,  in  the  reign  of  Tiberius,  by  Pontius  Pilate."  Tacitus,  Ann.  xv.  44. 
Pilate  made  an  oflicial  report  of  his  condemnation  of  Jesus.  Acts  of  Pilate.  Not  genuine. 
Juitin  Martur,  TertuUian,  Chrysostom,  Epiphanius.  Winer  and  Lardner  endorse  the 
existence  of  the  original  Acta  Pilati.  Pilate  committed  suicide.  Eusehius.  Tradition 
sent  him  to  dwell  on  J\Ions  Pilatun,  a  lofty  mountain  in  Switzerland,  near  the  lake 
Lucerne.  Being  driven  by  fierce  remorse,  he  cast  himself  in  the  lake,  and  voluntarily 
perished.  Smith. 

■qyayov.  Thrust  Him  within  the  portals.  Krummaclier.  Judicial  proceedings  before 
Pilate,  at  the  palace.  Lightfoot.  Herod,  in  Antonia.  Meyer,  Fiiedlieb,  .ilford.  Herod's 
palace.  Mount  Zion,  was  the  Judgment  Hall.  Winer,  Greswell,  Andrews.  Jews  nureiUiug 
to  enter,  Pilate  goes  out.  Andrews.    Arrival  at  5  a.m.  Jones;  an  hour  earlier.  Ewald. 


2.  And  they  began  to  accuse  him,  saying.  We  found  this  follow  perverting  the  nation, 
and  forbidding  to  give  tribute  to  Ctesar,  saying  that  he  himself  is  Christ  a  King. 

To  accuse.     Tertullus  accused  the  apostle  Paul.     Acts  xsiv.  1. 
The  judges    themselves   strangely,  became  the  false  witnesses.     John 
viii.  44. 


468  SUGGESTIVE  COMMENTARY  [CHAP.  XXUI. 

False  •witnesses  and  slander,   t^ivo  favorite   -weapons   of   Satan.      Psa. 

XXXY.  11. 
Wlien  be  cannot  stop  tlie  career  of  good  men,  he  blackens  their  character. 

1  Kings  xviii.  17. 
Our  Saviour  was  called  gluttonous.,  and  the  apostles,  pestilent.     Liake 

vii.  34 ;  John  viii.  48  ;  Acts  xxiv.  5. 
We  found.     A  judicial  tei-m,  i.e.  having  investigated  t^e  case  carefully. 
This  fello^w.     With  audible  contempt — "fcUoio,"  not  in  the  Greek. 
He  so  seized  upon  the  people,  the  scribes  could  not  get  a  hearing. 
His  feeding  the  crowd  in  the  -wilderness,  shut  their  granaries. 
He  drove  out  devils,  au  exorcism  -whioh  destroyed  their  infli-ieuce. 
Per-verting'.      This  charge,  a  direct  falsehood.     No  such  matter  had 

been  before  the  Sanhedrim. 
They  here  pretend  a  previous  trial  and  condemnation. 
They  knew  Pilate's  judgment  -would  be  most  severe  on  this  point. 
They  had  pretended  to  have  convicted  Him  of  blasphemj-. 
But  they  knew  well,  this  would  avail  little  with  Pilate. 
Slanderers  of  the  righteous  inexhaustible,  but  impotent. 
Tlie  nation.     Like  genuine  demagogues,  they  are  loud  for  the  people. 
Porbidding-.      Nothing   could  be   more    intolerably    hateful    to    the 

Eomans  than  this  truth. 
The  gravest  charge,  and  credible  against  the  Galileans. 
They  accuse  Him    of   doing  what  they  themselves  did,  and  what  Ho 

forbade  them  to  do. 
He  had  directly  enjoined  paying  tribute. 
Pilate  knew,  that  Jesus  would  have  been  no  such  object  of  hatred  to  tho 

Sanhedrim,  if  guilty  of  that  crime. 
A  rebel  against  Caisar,  would  have  been  a  hero,  with  the  Jews. 
Tribute.     They  lately  tried  to  array  Him  against  Cassar.     Ijuke  xx.  22. 
Now  they  arraign  Him,  because  He  is  not  for  C;Bsar. 
Such    bold  slander  should  raise  a  blush  knowing  what  He  had  said, 

recorded  Luke  xx.  25. 
They  are  silent  as  to  Hi-s  triumphal  entry  into  Jerasalem. 
They  say  nothing  of  His  cleansing  the  temple. 
They  suppress  all  tho  "Woe  !  woes  !"  denounced  against  them. 
Tlicy  allude  to  none  of  His  mighty  miracles  of  love  and  power. 
Caesar.     Tiberius  Claudius  Drusus,  2nd  Emperor,  step-son  of  Augiistns. 

Luke  iii.  1. 
Tlieir  strong  bond  to  Crosar,  was  hatred  to  Christ. 
Christ.     Luke  ix.  20.     See  Notes. 
King.    By  this  term,  they  utter  a  double  calumny  against  Him. 


CHAP.  x:s:iii.]  ON  st.  lttke.  469 

evpo/ncr.  A  forensic  term,  denoting  conviction  after  legal  trial.  As  the  Jews  knew 
that  the  charge  of  blasphemy  would  avail  little  with  Pilate,  they  charge  Jesus  with 
insurrection,  and  artfully  mention  Galileo,  knowing  how  strongly  Pilate  was  prejudiced 
against  the  Galileans.  Probably  they  wished  Pilate  to  infer  that  Jesus  was  connected 
with  Judas  of  Galileo.  W.  eO  W.  • 

After  TO  eOi'os,  nid-qixoiv.  Tischendorf,  Meyer,  Cod.  Sinai.  tOi/os.  Jews  and  Gentiles. 
Xao9.  Jews  alone.  The  former  hi  a  genealogical,  the  latter  in  a  politico-theological 
Bense,  John  xi.  50,  Bengel. 

ij)6povs.  Tribute  paid  to  a  foreign  power,  levied  by  direct  taxation  on  property  and 
person,  for  which  purpose  the  airoypaipri  or  xTJi'tros  was  taken,  which  contained  an  enumo- 
riition  of  the  people,  and  valuation  of  property.  Webster's  Syntax, 


8.  And  Pilate  asked  him,  saying,  Art  thou  the  King  of  the  Jews?  And  he  unswereil 
him  and  said,  Thou  saycst  it. 

Pilate.     Saw  Him  boxtnd,  but  standing  in  silent  dignity. 

Hg  probably  knew  notliing  of  Jesus  by  sight. 

He  might  know  of  Him,  as  celebrated  for  His  miracles  and  goodness. 

He  despises  their  hypocrisy,  prctcndwg  loyalty  to  Coasar. 

Asked,     This  was  privately  done  in  the  Prastorium. 

King  of  the  Jews.    Gr.  Thou  art  (then)  King  of  the  Jnos  (sarcastically 

said). 
Weak  and  exhausted  by    conflict  and  seizure,  His    exalted  innocence 

doubtlessly  rendered  His  aspect  noble. 
Never  before  had  a  judge  such  a  prisoner  before  him. 
Sayest.     "  I  am,  but  not  a  rebel  against  Cajsar." 
Greeks  having  no  one  word,  used  thus  to  say  "  Yes." 
A  Hebraistic  mode  of  strongly  affirming  any  thing. 

Jesus  before  Pontius  Pilate,  witnessed  a  good  confession.     1  Tim.  vi.  13. 
He  shrinks  from  no  investigation,  but  admits  the  point. 
It  seemed  to  Pilate,  the  fixed  idea  of  an  enthusiast. 
His  proud  sceptical  mind  could  not  gain  a  single  glance  at  The  Messiah. 


emjpunjo-ei'.  Jesus'  silence  hints  to  Pilate,  He  would  speak  to  him  alone.  Hesa.  Ro 
took  a  few  Jews  into  the  PriEtorium.  Lange.  The  Lord  may  have  narrated  the  facts  after 
His  resurrection.  Slier.  ^acriAcus.  Spoken  mockingly.  Luther.  Examination  of  Annas, 
idle  ;  Caiaphas,  wicked  ;  of  Pilate,  extorted.  Draske.  20  At'yeis.  The  Greeks  liave  no 
corresponding  word  to  ''  Yes."  Campbell. 


470  SUGGESTH^    COMMENTARY  [CUAP.  XXIII. 

4.  Then  said  Pilate  to  the  chief  priests  and  to  the  people,  I  find  no  fault  in  this  man. 

Priests.     Character,  history,  &c.     Luke  i.  5.     See  Notes. 

I  find  no  faiilt.      Their  bold  charges  and  impertinent   demands,  are 

quietly  rebuked. 
Pilate  has  been  i^roverbially  and  often  censured  as  an  inhuman  tp-ant. 
But  now,  either  he  is  restrained  by  God,  or  is  become  humane. 
The  public  and  private  innocence  of  Jesus,  must  be  vindicated. 
The  charges  of  the  venerable  Sanhedrim  are  laid  aside. 
Pilate  had  heard — "  My  kingdom  is  not  of  this  world."      John  xviii.  36. 
He  saw  Christ's  kingship  would  not  injure  Ciesar. 
He  saw  Him  deserted,  even  by  His  own  disciples. 
Three  times  he  avouched  our  Lord's  faultless  innocence. 
Once  h"e  took  water  and  washed  his  hands,  saying,  "  I  am  rimocent,"  &c. 

Matt,  xxvii.  24. 
He  saw  the  truth,  but  He  would  not  acknowledge  it. 
Heathen  are  not  the  only  ones  loving  the  praise  of  men,  more  than  that 

of  Gad. 
The  dazzling  light  of  the  Lord's  innocence  is  testified  to  by  Pilate. 
It  shines  more  brightly,  contrasted  with  the  Sanhedrim's  duplicity. 
He  was  a  Lamb  without  spot,  holy,  harmless,  undefiled.     1  Pet.  i.  19 ; 

Heb.  ix.  14;  vii.  26. 
His  sinlessness,  connected  with  His  atoning  virtue.     Ex.  xii.  5. 
It  is  thought  Pilate  was  awed  by  the  Peesencb  of  the  Lobd. 


oiTiov.  Pilate,  after  the  public  examination  related  by  all  tbe  Synopticists,  entered 
npon  the  private  one,  -which  John  alone  haa  preserved,  and  pronounced,  in  consequence, 
that  declaration  of  Christ's  innocence  related  by  Luke,  chap,  xxiii.  4,  and  John,  chap, 
sviii.  38.  In  the  private  discussion  between  Pilate  and  Jesus,  John  xviii.  33-37,  the  pre- 
ceding accusation,  Luke  xxiii.  2,  is  tacitly  imphed.  Oosterzee. 


B.  And  they  wrro  the  more  fierce,  sa;iin[t.  Tie  stirreth  up  the  people,  teaching  through- 
out all  Jewry,  beginning  from  Galilee  to  this  place. 

Fierce.     Gr.  they  strengthened,  redoubled  the  charge. 
The  declaration  of  Pilate  did  not  answer  their  expectation. 
The  ferocious  leaders  fear  their  victim  will  escape. 
Stirreth.  up.     Gr.  incessanthj  occupied  in  utirriiig  up. 


CHAP.  XXin.]  ON    ST.    LUKE.  471 

Judaea.     Luke  i.  5.    Galilee.     Tnis  place  is  maliciously  selected. 
Pilate  despised  the    Galileans,   for  their    frequeut    civil    disturbances. 

Luke  xiii.  1. 
They  give  Pilate  a  loop-hole  to  escape,  coudomning  Him. 
Tliis  place.     He  had  already  penetrated  even  to  Jerusalem. 


intaxyov.  Invalescebant.  FuJj;. ;  make  strong,  ■uoci/'crate.  Sj/nac-  Pilate'n  motion 
to  get  lUl  of  trouble.  Meyer.  To  get  Herod's  favorable  opinion.  Kwald  ;  or  learn  more 
of  this  strange  case.  Oosterzee.    koX  before  o.p^afiivo<;.  Tischendorf. 


6.  When  Pilate  heard  of  Oalilee,  he  asked  whether  the  man  were  a  Oalilaan. 

7.  And  as  soon  as  he  kneio  that  he  belonged  unto  Herod's  jurisdiction,  he  sent  him  to 
Herod,  who  himself  also  was  at  Jerusalem  at  that  time. 

Herod's  jurisdiction.    Herod  Antipas,  tetrarch  of  Galilee  and  Perrea. 

Our  Saviour  as  a  Galilean,  belonged  to  his  jurisdiction. 

Pilate  seemed  to  wish  for  a  reconciliation  with  Herod. 

Sent  Him.     Some  suppose  he  did  this  to  rid  himself  of  responsibility. 

Others  think  he  hoped  to  receive  an  opinion  favorable  to  the  accused. 

Or  perhaps  he  desired  more  information. 

At  the  same  time,  whatever  his  motive,  he  showed  a  politic  courtesy  to 

Herod. 
Herod..    An  Idumean,  and  hence  descended  from  Abraham. 
A  descendant  of  Esau,  confronts  a  descendant  of  Jacob. 
He  had  slain  the  forerunner,  and  is  about  to  share  in  the  Messiah's  death. 
The  great,  have  the  least  opportunity  of  knowing  the  things  of  God. 
The  Gospel  in  its  first  propagation,  owes  no  debt  to  potentates. 
At  Jerusalem.      Luke  ii.  25.     To  attend  the  Passover.     Dwelt  in  a 

palace  of  the  Asmoncans. 


ava.  Force  of  "ttp,"tlie  highest  part  of  the  city,.  Each  monnt  in  the  city  is  ol 
diflerent  height,  Zion  being  the  highest.  Pilate  occupied  Fortress  Antonla  ;  Herod,  his 
father's  palace.  Andrews.  Both  the  same  palace.  Lch<eHstein.  It  was  a  regular  pi-actice 
•with  the  Romans,  ioremit  a  criminal  to  the  ruler  or  judge  of  the  district  in  which  his 
crime  was  alleged  to  have  been  committed.  Grotius.  Luke  alone  relates  this  circum- 
stance, as  well  <^a  the  massacre  of  the  Galileans,  in  the  temple,  by  Pilate,  chap.  xiii.  1. 

ir.  d-  ir. 


472  SUGGESTIVE    COMMENTARY  [CHAP,  XXm. 

8.  %  And  when  Herod  saw  Jcsns,  he  was  exceedinrj  glad :  for  he  toas  d/isirous  to  see 
him  of  a  long  Beason,  because  he  had  heard  many  things  of  him ;  and  he  hoped  to 
have  seen  some  miracle  done  by  him. 

Herod.    Antipas,  the  murderer  of  John.    Luke  iii.  1. 

His  father  had  built  a  great  palace  in  upper  Jerusalem. 

One  apartment  was  called  Cassar's,  another  Agi-ippa's. 

Mark  (xv.  16)  calls  it  the  Prffitorium. 

Saw  JeStis.     He  may  hare  heard  much  from  Chuza  his  steward.  ' 

Chuza's  %Yife  Joanna  was  one  of  Christ's  discii^les.     Luke  viii.  3. 

He  was  glad.     He  once  trembled  at  the  fame  of  Jesus's  miracles. 

This  arrow  of  conscience  now  blunted,  he  coiUd  afterwards  deride  Him. 

He  expected  Jesus  to  entertain  him,  just  as  a  powerful  magician. 

Herod  was  a  sensual  man,  but  his  conscience  was  not  at  rest. 

Our  Lord's  fame,  as  the  Wonder-worker  of  Galilee,  had  reached   the 

Coui-t. 
The  rumom's  of  His  miracles,  made  Herod  restless. 
Herod's  atmosphere  one  of  flattery,  it  was  seldom  he  heard  the  truth. 
He  feared  to  hear  the  truth,  yet  could  not  but  desire  to  hear.  Job  i.  6.       * 
Storms  of  lust,  or  voice  of  conscience,  gave  him  no  peace. 
Desirous.    He  was  satiated  with  the  hollow  pleasm-es  of  earth. 
He  coveted  even  the  awful  presence  of  the  Wonder-worker  of  Gahlee,  if 

change  could  break  the  intolerable  ennui. 
Splendor  of  wealth  and  office,  oft  cover  an  aching  heart. 
They  carry  too  heavy  weights  in  the  race  for  eternal  hfe.     Heb.  xii.  1, 
Their  case  is  the  camel  entering  the  needle's  eye.     Matt.  xix.  24. 
Miracle.     He  saw  the  greatest  miracle  of  love  ever  wrought. 
The  Lamb  of  God  exposed  to  depths  of  shame,  yet  silent! 
The  resources  of  the  Lord  were  infinite,  but  none  to  waste  on  sueh  a 

creature  as  Herod. 


rroXAa  omitted.  Grieshach,  Tischcndorf,  Alford,  Cod.  Sinai.     The  supposition  tliat 
it  was  inserted,  aaeriore  manu,  to  strongtlieu  the  text,  is  ju'obable.  Oosterzee. 


9.  Then  he  questioned  with  him  in  many  words  ;  but  he  ansrccrcd  him  nothing. 
(iuGstioned.     Many  unprofitable  questions,  save  the  one  needful. 
Nothing.     A  serious  reply  would  only  have  excited  mockery. 
Christ  never  hears,  when  mere  curiosity  seeks  Him. 


CHAP,  XXm.]  ON   ST.   LUKE.  478 

Herod  had  listened  to  Joliu  the  Baiitist  preaching. 

Ho  wanted  a  heart  to  live,  not  new  knowledge  of  the  truth. 

The  time  is  coming,  when  the  Lord  will  no  more  answer  opponents. 

Herod  a  flippant,  licentious  mocker,  was  not  worthy  of  an  answer. 

Jciits  before  Herod.     1.  An  object  of  indifference.     2.  Of  vain  curiosity. 

3.  Of  slander.     4.  Of  mockery.    5.  Of  worldly  policy. 
Note  1.  The  despicable  servility  of  Pilate.     2.  The  mean  le\ity  of  Herod. 

3.  The  deceitful  malice  of  tJie  priests. 
Silence,  instruction  to  some,  a  refuge  from  vulgar  intrusiveness. 


10.  And  the  chief  priests  and  scribes  stood  and  vehemently  accused  him. 

Chief  priests.    Luke  i.  5.     For  three  years,  they  had  tracked  His 

steps. 
Malignant  fanaticism,  knows  neither  rest,  nor  mercy. 
Pilate  had  commanded  them  also  to  go  to  Herod.    Ver.  15. 
Priests  accuse  through  hatred,  soldiers  mock  through  contempt. 
Ungodly  teachers,  the  most  irreconcilable  enemies  of  Christ. 
Scribes.     Luke  v.  21.     See  Notes.    Stood,  were  standing,  after  having 

brought  Him  in. 
Vehemently  accused — Of  worldly  kingship  and  of  blasphemy. 
Herod  being  a  Jew,  was  able  to  appreciate  the  latter. 
TJnsanctified  zeal  of  priests,  makes  the  bitterest  persecutors. 
Courtiers  indifferent,  are  less  cruel  enemies  of  the  Church. 
Spiritual  pride  hath  deeper  enmity,  than  worldly  levity. 
Haller  before  Voltaire,  vindicated  Mj  ii'ust  in  the  Saviour. 
Every  true  disciple  will  have  his  Pilate  or  Herod. 


evToi'w?.    straining  every  nerve.  JViJMset;   acriter.  IFoftI ;  cum  contentione.  FaZc%' 
ner;  oonstanter.  Vulgate. 


11.  And  Herod  with  his   men  of  war  set  him  at  nouoht,    and  mocked  him,  a-iul 
arrayed  him  in  a  gorgeous  robe,  and  sent  him  again  to  Pilate. 

Herod.     Luke  iii.  1.     What  could  a  glance  of  the  Searcher  of  hearts 

reveal  in  such  a  soul  as  Herod's.' 
He  saw  the  hands  stained  with  John's  blood,  caressing  Himself. 


474  SUGGESTIVE    COMMENTAEY  [cHAP.    XXIII. 

Men  of  war.     The  body-guard  in  attendance  upon  Herod. 

Mocking  courtiers,  and  accusing  priests  harass  Him. 

He  miglit  have  surprised  the  one,  and  confounded  the  other. 

The  levity  of  the  court,  contrasted  with  our  Lord's  seriousness. 

Upper  chisses  often  patronize  religion  to  break  the  intolei'able  ennui  of 

a  life  of  pleasure. 
Set  at  nought.      Great  disappointment,  because  no  miracles   were 

wrought. 
Same  king  and  courtiers,  alike  disappointed  if  a  theatrical  shoiv  had  failed. 
He  esteemed  our  Lord's  claim  as  triiiing,  and  as  one  not  to  be  feared. 
The  Holy  One  was  tossed  like  a  ball,  from  Pilate  to  Herod. 
He  was  silent,  wrought  no  miracle  to  dash  these  bold  men  ! 
Mocked.      Eevenge  of  wounded  pride,  and  hence  the  peculiar  form 

adopted. 
Herod  may  have  regarded  Christ  as  a  foolish  fanatic. 
If  so,  he  intended  to  ridicule  His  pretentions  as  a  lung.     Psa.  xxii.  6. 
Arrayed.     They  dreamed  that  in  stripping  the  Lord  of  His  vestments 

they  divested  Him  of  all  claim,  to  be  a  Sovereign. 
Gorgeous  robe.     Luke  xii.  27.     A  royal  vestment,  probably  such  as  he 

hi^mself  wore,  dazzling  white. 
The  soldiers  striiDping  Him  of  this,  clothed  Him  in  a  purjDle  military 

cloak.     Mark  xv.  17. 
Pilate  a  Pioman  clothed  Him  in  purple,  the  di-ess  of  the  nobility. 
Herod  a  Jew  clothed  Him  in  reliite,  for  the  same  reason. 
His  white  robe  prophetic  of  His  royal  inauguration.     Luke  ix.  29. 
High  priest  of  the  Old  and  New  Covenant  was  clothed  in  white  on  the 

great  day  of  atonement. 
An  intended  insult,  a  real,  but  unconscious  honor. 
Pilate  wrote  the  inscription  as  an  insult  to  His  claims. 
But  God  has  made  it  a  truth  to  Eternity. 
Herod  being  greatly  disappointed,  vainly  seeks  revenge. 
A  miracle  of  mercy,  that  all  these  wretched  men  did  not  share  the  doom  of 

other  mockers  of  saints.     2  Kings  ii.  24. 
Sent.     Kefusing  to  release  the  Lord  ho  becomes  partalcer  of  Pilate's 

guilt. 
"Against    Thy   holy    child   Jesus,  both    Herod  and    Pontius   Pilate." 

Acts  iv.  27. 
To  Pilate.     Herod  thus  pronounced  Jesus  innocent. 
"  He  was  a  Lamb  witho^it  blemish  and  without  spot."     1  Pet.  i.  19. 
The  elder  Herod  flew  before  conscience,  when  no  man  pursued. 
The  younger  was  reckless  amid  the  most  fearful  perils. 


CHAP,  XXIU.]  ON    ST.    LUKE.  475 

iaOriTa  Xa^Kpdv.  Not  exactly  of  purple,  cnccineam  I'cstem,  ■which  tho  ■word  does  not 
express,  hut  of  dazzling  ■\\hite.  Oosterzce.  Roman  cinuUdiitef  -wore  white  gaiTuenta : 
perhaps  to  distinguish  Ilim  as  a  candidate  for  somo  post  of  honor.  Lnnpf,  Kuinoel ; 
or  to  characterize  Ilim  as  a  king,  by  enveloping  Him  in  a  robe  similar  to  that  in  which 
generals  marched  to  battle.  De  Wctte,  Metjcr,  Frietllieb.  Scarlet.  Wakefield,  who  quotes 
Horace,  riihro  ubi  cocco.  Shining  kingly  robo.  EUicott.  The  mantle,  a  pallium  dj-ed 
with  cochineal,  ironicnUy  representing  royalty.  Lange.  Shining  robe..  Campbell,  Arabic 
V;  Bright,  ilitp/ifJ,  Woll' ;  White.  Vulgate.  J?nv\-t\o.  Syriac  V.  David  makes  the  battio 
field  u'Mte  with  the  robes  of  the  slain  princes,  Psa.  Ixviii.  14.  Mackiiiijltt,  EUley.  Angels' 
robes  white,  and  Christ's,  on  Tabor.  Contrary  to  Herod'a  thoughts,  His  white  garment 
■was  prophetic  of  Ilis  dazzling  coronation  robe.  Slier. 


12.  IT  And  the  same  day  niatc  and  Herod  were  made  friends  together :  forhifore  tliry 
were  at  enmity  between  tltcmselves. 

Pilate.     Luke  iii.  1.     He  seems  to  have  liacT  no  fear  of  the  power  of 

Christ. 
Herod.     Luke  iii.  1.     He  and  Pilate  despised,  but  did  not  hate,  Christ- 
Friends.     Heathenism  and  Judaism, /('ret  united  against  Christ. 
Envious,  cruel,  ambitious,  they  yet  agree  against  Christ. 
Their  reconciliation  is  moj-e  notable  than  their  enmity. 
Pharisees  and  Sadducees,  irreconcilably  opposed  to  each  other. 
But  agree  to  despise,  persecute,  and  destroy  the  Eedeemer. 
Romanists  and  Socinians,  agree  only  to  reject  Christ's  Gospel. 
Infidels  and  idolaters,  strangely  join  to  resist  Jesus'  reign. 
The  Frojiigate  and  the  Monk,  imite  to  oppose  the  Saviour. 
All  anti-scriptural  conflieting  sects  Joire  against  God.     Psa.  ii.  2. 
All  hato  each  other  viuch,  but  hate  Christ  more. 
"While  the  depraved  heart  remains,  "  Tliis  Waif^  will  be  "  spoken  against." 

Acts  xxviii.  22. 
Christ's  "  chvsen"  are  hated,  becausa  He  chooses  them.     John  xv.  19. 
Peter  alludes  to  this  union  of  ■wicked  men  against  the  Lord.     Acts  iv.  27. 
This  ancient  history  of  our  Lord's  passion  always  a  modern  one,  the  past 

is  but  a  mirror  of  the  present. 


<pi\oi.  The  reason  of  this  emnity  is  unknown :  perhaps  the  occarrence  about  the 
Galileans,  chap.  siii.  1.  Oosterzee.  The  present  feeling  of  Pilate  was  anything  but  hostile 
to  Christ,  and  Herod  thought  Him  beneath  his  judicial  notice.  Alford.  The  comment  of 
the  Holy  Ghost,  Acts  iv.  23-30,  outweighs  all  human  judgments,  and  endoraes  the 
received  lesson  of  tliis  reconciliation  of  unprincipled  and  cunning  rulers.  Stier.     Luke 


476  SUGGESTI^'E    COHirENTAEY  [cHAP.  XXIII. 

gathers  all  testimonies  of  Ills  innocence.  Baur.  The  preposition  ixcto.  implies  mutual 
action,  interest,  feeling,  and  is  used  after  -words  implying  accord  or  discord,  Eom.  xii.  18; 
■Rev.  ii.  16.  Webster's  Syntax. 


13.  IT  And  Pilate,  when  he  had  called  together  the  chiff  priests  and  the  rulers  and  the 
people, 

14.  Said  unto  them,  Ye  have  brought  this  man  unto  me,  as  one  that  perverteth  Vie 
pefl2>le  :  and,  behold,  I,  having  examined  him  before  you,  liave  found  no  fault  in  this 
man  touching  those  things  whereof  ye  accuse  him: 

People.       Pilate  not  satisfied  to    communicate  his   intention  to  the 

Sanhedrim,  merely,  called  together  the  multitude. 
Perverteth.      A  similar  charge  has  been  often  brought  against  His 

followers. 
Examined.     Gr.  Judicial  term,  examined  hy  questioning. 
I  have.     Contrast  ■with,  ■whatever  you  may  have  found. 
He  had  passed  under  the  scrutiny  of  enemies,  the  most  fierce. 
But  Pilate  was  unprejudiced,  and  impartial,  compared  with  the  JewB. 
Before  you.     That  is,  carefully  and  in  good  earnest. 
Found  no.     Thus  he  refutes  their  "  We  found, ''^  verse  2. 
No  legal  grounds  of  accusation  or  punishment  are  found. 
No  fault.     Our  Lord  ■was  about  to  die  for  the  sins  of  men. 
He  was  formerly  prouoimced  guiltless,  by  those  who  woitld  dare  to  speak 

the  truth. 
Our  second  Adam,  with  "  clean  hands,"  could  enter,  &c.     Psa.  xxiv.  4. 
Pilate,  Herod,  Pilate's  wife,  Judas,  the  Thief  on  the  cross,  the   Centurion, 

ALL   WIIXESS    TO    HiS    INNOCENCE  ! 


15.  No,  nor  yet  Herod:  for  I  sent  youJ.o  him;  and,  lo,  nothing  worthy  of  death  U 
done  unto  him. 

Sent  you.     They  were  compelled  to  be  present  as  witnesses. 
Unto  Him.     Gr.  NotJiing  worthy  of  death  leas  been  done  by  Ilim,  i.e. 
in  the  estimation  of  Herod. 


avTw.  Nothing  done  by  Ilim.  Major,  Alford,  Pearce.  Unto  Him.  Vulg.,  Erasmus, 
irttrpaytiivov  avTw.  lias  been  done  by  Him,  i.e.  by  Jesus.  The  dativo  expresses  tho 
instnimcnt,  and  hence  tho  agent,  even  -with  passive  verba,  ■where  ■we  regularly  find  tho 
genitive  with  vn-d,  Luke  x:uv.  J35  ;  Acta  vii-.  12 ;  ivi.  9  ;  Matt.  v.  21.  Wehstcr'e  Syntax. 


CHAP.  XXIU.J  ON    ST.    LUKE.  <t77 

16.  I  will  therefore  chastise  him,  and  release  hina. 

Chastise.     Gr.  by  scourging,  a  relic  of  a  barbaric  age. 

Whcu  witnesses  were  wanting,  tlio  suspected  was  scourged,  to  compel 

him  to  testify  against  himself. 
Now  no  man  in  England  or  America  can  be  convicted  on  his  own  testimony, 

other  proofs  must  corroborate  it. 
The  Bible  has  ameliorated  the  laws  of  the  civilized  world. 
Pilate  intended  this  as  a  slight  correction  for  His  assuming  the  Kingly 

o£5ce. 
It  was  also  intended  as  a  degradation  of  his  victim. 
Here  Pilate  began  to  concede  too  much  to  reckless  foes. 
If  Jesus  was  innocent,  why  correct  Him  at  all  ? 
Seeing  their  advantage,  they  seize  it  and  press  it  from  that  momout 

forward. 
He  hoped  by  a  slight  punishment,  to  appease  the  Jews. 
He  did  not  use  the  word  "scourge,"  but  he  meant  nothing  else. 
He  consents  to  give  some  satisfaction,  to  their  wild  hatred. 
By  it,  he  meant,  if  possible,  to  save  the  life  of  Jesus. 
This  degrading  compromise  led  to  the  most  unjust  sentence  ever  given. 
This  first  concession  was  not  lost  on  the  subtle  malignant  Sanhedrim. 
Koman  custom  was  to  chastise,  before  crucifying. 
Brelease.    If  guilty,  why  release  ?  if  innocent,  why  chastiso?  ' 


TracSeuVaj.  Chastise  by  scourging.  Doddridge,  Major.  A  softer  expression  than 
Pilate  meant.  Bengel.  Thus  a  subtle  poison  in  Italy  was  "poudre  de  succession  ;  "  a 
murdered  victim  was  "assisted."  Trench,  The  usual  course  by  the  Bomans.  Cicero, 
Grotius.  This  proposal  preceded  the  demands  for  the  release  of  Barabbas,  Matt,  xsvii. 
17.  W.  &  W. 


17.  CFor  of  necessity  he  must  release  one  unto  them  at  thofead.) 

Of  necessity.       Gr.  often  that  arising  out  of   mere  custom.      John 

xviii.  39. 
Of  the  origin  of  this  custom,  nothing  is  known. 
It  was  probably  adopted  by  the  Romans,  to  conciliato  the  populace. 

44 


478  SUGGESTIVE     COMMENTARY  [CHAP.  XXm. 

Verse  17  omitted  by  most  of  the  ancient  autliorities,  bnt  contained  in  Bome  most 
ancient  versions.  Alford.  Early  omitted.  Major;  doubtful.  Grienburh,  Lachmann ; 
cancelled.  Tiaclienilorf,  Oosterzee  ;  bracketed.  Cod.  Sinai.  An  unusual  pagan  custom, 
a  contribution  to  the  general  festivities  of  the  Passover.  Ellicott.  The  governor  obliged 
to  release  a  prisoner  at  the  feast  of  the  Passover:  origin  of  ths  custom  involved  in 
obscurity ;  more  a  Jewish  than  Gentile  custom.  Oosterzee.  Prisonc-s  released  at  each 
feast.  Friedlieb,  Andrews.  The  origin  was,  we  presume,  an  imitation  by  the  conquering 
Eomans,  of  kings  at  their  coronation.  The  Passover  was  the  great  festal  day  of  the 
Jews.  The  Roman  governor  could  easily  release  one  of  the  \'ictims  of  law,  and  thus 
flatter  the  Jews,  that  a  coronation  act  of  clemency  could  be  repeated  every  year. 


18.  And  they  cried  out  all  at  once,  saying.  Away  with  this  man,  and  release  unto  US 
Barahbas  : 

All  at  once.  In  full  crowd,  all  the  people  cried  oitt  at  once. 
Crowd,  proverbially  fickle,  five  days  before  cried  "  Hosanna  !" 
Disappointed,  that  He  declined  accepting  royal  honors. 
Hearing  He  had  been  convicted  of  blasphemy  they  hated  Him. 
Joseph  was  charged  with  a  sin,  because  he  would  not  commit  it. 
Babble  of  Jerusalem,  was  under  the  influence  of  the  hierarchy. 
Away   with.      This   cry,  a  substantial  proof  of  the  first  day  oil  the 

Passover. 
It  is  far  worse  to  reject  the  Lord  now.  He  is  the  "  Foundation  Stone  !" 
Blind  pi-esumption,  blasphemy,  mockery  of  God"s  justice,  the7t. 
Their  fathers'  guilt  was  expiated  by  seventy  years  captivity  in  Babylon. 
Contrast  with  theirs  in  captivity  for  1800  years. 

God  has  i^reserved  them  as  icitnesses  for  the  truth  to  Gentiles  scepticG. 
How  unceasingly  false  is  the  judgment  of  this  world  ! 
Helease.      Let  the  mmxlerer  live,  and  the  Prince  of  Life  dio,  is  tho 

world's  sentence. 
The  world,  an  abotle  of  caprice  and  passion,  a  den  of  murderers.      Gal. 

v.  21. 
Barabbas.     The  son  of  confusion,  a  robber.     John  xviii.  4.0 ;  a  rebel. 

Mark  XV.  7. 
A  type  of  the  sinner  deserving  punishment,  but  set  free. 
Prefeniug  sin  to  Christ,  is  to  prefer,  1.  A  robber  to  the  highest  Benefactor. 

2.  A  traitor  to  the  Prince  of  Peace.     3.  A  murderer  to  the  Lord  of 

Life. 
The  choice  of  the   Jews  was  tho  fruit,  1.  Of  levity.     2.  Seduction.     3. 

Wealaicss.    4.  Enmity  of  the  flesh.  * 


CHAP,  xxni.]  ON  st.  luke.  479 

Alpe.  In  the  sanio  spirit  with  modem  Tapacy,  tolerating  in  the  Eternal  City,  houses 
of  ill  repute  and  their  inmates,  but  driving  out  -n-ith  tiro  and  sword,  Protestants 
^reaching  the  Gospel  of  Christ.  Langc,  Cramer. 

Bapa^^au.  Some  make  the  scape-goat  a  typo  of  Barabbag.  Some  readings  have 
'lri(Tovu  Bapap^av;  adopted  Origen,  Pritzschc,  Olshauwn,  Metier,  Ewald;  rejected. 
Griesbach,  Meyer,  All'ord,  Tischendorf.  The  Jews  in  frenzy  prefer  the  hellish  caricature 
to  the  heavenly  original.  OUhausen.  The  son  of  a  Eabbi.  Ewald;  son  of  the  devil. 
Theophijlact ;  probably  a  fanatical  zealot  who,  with  his  fellow  insurgents,  precipitated 
the  ruin  of  the  nation,  Alexander. 


19.  (Who  for  a  certain  sedition  made  in  the  city,  and  for  murder,  was  cast  into  prison.) 

20.  Pilate  therefore,  willing  to  release  Jesus,  spake  again  to  them. 

Miirder.     The  people  showed  how  little  they  cared  for  Cmsar's  r'nterest. 

Pilate.  Willing-  to  release.  From  the  robe,  he  knew  Herod  es- 
teemed Him  only  an  enthusiast. 

He  tried,  by  washing  his  hands,  to  transfer  the  guilt.     Matt.  xx\ii.  24. 

Fearfully  and  franticly  they  accept  it.     Matt,  xxvii.  25. 

His  wife,  mysteriously  warned,  bids  him  not  condemn  Him.  Matt. 
xxvii.  19. 

He  was  awed  by  the  claim  of  One,  declaring  himself  the  Son  of  God. 
John  xix.  7. 

He  knew  Him  innocent,  and  strangely  led,  feared  He  might  be  divine. 

Pilate,  a  heathen,  intercedes  for  om-  Saviour's  life. 

Those  preferring  sin  to  Christ,  are  still  demanding  the  Lord's  death. 

A  solemn  warning  to  all  neglecting  or  rejecting  the  great  salvation. 
Heb.  ii.  3. 


Wife  of  Pilate  named  by  tradition  Claudia  Procula,  a  heathen,  with  Jewish  sym- 
pathies. Ellicott,  Andrews. 


21.  But  they  cried,  saying,  Crucify  him,  crucify  him. 

Cried.     Gr.  responsive  shouting.    Acts  xxii.  24. 

Crucify.     The  first  time  utterance  was  given  to  the  dreadful  cry. 

Hitherto  it  had  only  been  the  secret  wish  of  the  chief  priests. 

The  Jews  entirely  assumed  the  responsibility  of  His  death. 

Peter  said,  "  Ye  killed  the  Prince  of  Life."     Acts  iii.  15. 

"  Ye  blew  and  hanged  on  a  tree."     Acts  v.  30 ;  1  Thess.  ii.  15. 


480  SUGGESTIVE   COMMENTAKY  [CHAP.  XKIU, 

Their  insane  prayer,  "  His  blood  be  upon  us,  and  on  our  cbildreii." 
Matt,  xxvii.  25. 

rrovidential  retribution  has  followed  this  fearful  crime. 

"Wanderers,  without  land,  a  government,  or  a  home. 

At  once  a  miracle  and  a  warning  to  the  nations  of  the  earth. 

The  death  of  a  Eoman  slave,  a  death  of  ignominy. 

Clamor  for  Christ's  death  viewed  as  to,  1.  The  judge  who  elicited  it.  2. 
The  people  who  uttered  it.  3.  The  Lord  who  heard  it.  4.  The 
Father  wlio  suffered  it.     5.  The  world  who  report  it  from  age  to  age. 

Christ's  love  most  active,  when  seeming  most  passive. 


'S.To.vpoio-ov.  Crudelissimtim,  teterrimumque  supplicium.  Cicero.  Jews,  compared 
with  Eomans,  were  exalted  to  heaven.  Yet  hero  their  cruelty,  resisting  the  light,  pales 
f«fore  enlightened  fanaticism. 


22.  And  he  said  unto  them  the  third  time,  Why,  xohat  evil  hath  he  done  ?  I  have  found 
no  cause  of  death  in  him  :  I  will  therefore  chastise  him,  and  let  him  go. 

Third  time.      Pilate's  account  of  Christ's  death  was  sent  to  Tiberius. 

It  is  found  in  the  acts  of  his  government,  alluded  to  by  the  Fathers. 

The  governor  now  assumes  an  appearance  of  firmness. 

Conviction  of  entire  innocence,  and  his  wife's  dream  made  him  hesitate. 

Chastise.     Pilate  the  second  time  proposed  to  scourge  our  Lord. 

Slaves  taken,  were  seom'ged  first,  then  crucified.     Livy  xxxiii.  6. 

The  sons  of  Brutus  were  scourged  before  being  crucified. 

The  magistrates  of  Gades  were  thus  scourged  by  JSIago. 

The  Lord  was  scom-ged  by  the  soldiers.     Matt,  xxvii.  26  ;  Mark  xv.  15. 

No  cause.     No  charge  amounting  to  a  capital  crime. 


TpiTov.  Wo  are  indebted  to  Luke  alone  for  tho  rcmarkablo  and  internally  probable 
particular,  that  at  this  juncture  the  governor  raised  his  voice,  for  tho  third  tune,  in  the 
Lord's  favor.  Oostcrzec. 

7Tai.Scvcrai.  lie  hero  calls  upon  tho  persecutors  to  "  Behold  the  man,"  to  aronso 
their  syrapathy.  Pilate  was  not  a  superficial  man  of  the  world.  lie  felt  too  much  tho 
greatness  of  tho  Lord.  Olshausen.  Pilate's  testimony  of  Christ's  death  was  scut  to 
Tiberius,  and  is  found  in  tho  "Acts  of  his  government."  Tcrtullian,  Eusebius,  Justin 
Martyr. 


onAP.  xxin.]  ON  st.  luke.  4&1 

23.  And  they  were  instant  with  loud  voices,  requiring  that  he  might  he  crucified.    And 
the  voices  of  them  and  of  the  chief  priests  prevailed. 

Instant.      Gr.  i^resscd  upon  him.      Luke  v.  i.      "  Lay  on  tis.'^     Acts 

xxvii.  20. 
To  everj'  man,  as  to  Pilate,  there  is  an  liour  v/hcn  lie  must  decide  for,  or 

against  Clirist. 
Chief   priests.      Luke  i.  5.      Joining  with  the  rabble,  forgetting  all 

sense  of  propriety. 
They  shrunk  from  leaven,  though  not  from  Hood.     John  xviii.  28. 
Prevailed.     His  conscience  urged  the  release  of  the  innocent. 
He  was  about  to  follow  the  convictions  of  justice, 
"  No  friend  to  Cffisar !  "  filled  him  with  dread  of  disgrace. 
The  Galilean  must  die — the  sentence  is  pronounced. 
The  secret  ties  of  the  world  held  his  feeble  moral  nature. 


'2i.  And  Pilate  gave  sentence  that  it  should  be  as  they  required. 

Pilate.     Here  we  leave  this  vain  uuiDrincipled  Koman. 

His  name  is  preserved  among  Christians,  but  in  infamy. 

Sentence.     Gr.  confirmed  their  judgment  by  a  final  decree. 

V/eakness  as  readily  as  malice  leads  to  enormous  crimes. 

Pilate  at  first  only  a  friend  of  Herod,  because  Ilerod  was  Tiberius^  friend. 

"He  that  is  not  with  Me  is  verily  against  Me." 

In  Earabbas,  Pilate  liberated  the  murderer  oi  his  soul. 

Li  the  Lord,  he  rejected  the  Saviour  of  his  soul. 

Sequired.     Questions  o!  justice  in  the  hands  of  a  priest-ridden  populace. 

Pilate  the  man  who  would  serve  two  masters. 


iireKpivev,  Adjudicavit.  Vulg.  Super  judicavit,  over  and  above  their  judgment. 
Fausset.  Adjudge.  Bloomfield.  The  form  of  Eoman  Judge  was  "Ibis  ad  cruccm." 
Friedlieb. 


25.  And  he  released  tinto  them  him  that  for  sedition  and  murder  was  cast  into  prison, 
whom  they  had  desired;  but  he  delivered  Jesus  to  their  will. 

Ileleased.     Pilate  at  first  detern-ined  to  let  Him  go.     Acts.  iii.  13. 
He  now  condemns  the  innocent,  and  acquits  the  guilty. 
*'  They  denied  the  Holy  One  and  the  Just,  and  desired  a  mm-derer." 
Acts  iii.  14, 


482  SUGGESTIVE    COMMENTARY  [cnAP.  XXIII. 

Luke  may  have  seen  the  released  robber  bounding  through  the  streets 

of  Jerusalem. 
Sad  triumj^h  of  persevering  ■wickedness,  over  hesitating  weakness. 
Yet  the  fearful  defeat  of  wickedness,  even  v^hen  seeming  to  triumph. 
Desired.     Majority  of  mankind,  choose  the  shadow  for  the  substance. 
The  Jews  were  the  most  refractoj-y  of  all  the  conquered  nations. 
By  mildness  and  severity,  combined,  Komans  kept  them  under. 
It  was  their  constant  practice,  to  complain  at  Eome  of  oppression. 
The  Emperors  paid  particular  attention  to  these  murmiuers. 
Felix  and  Festus  tried  to  conciliate  them,  by  injustice  to  Paul. 
Pilate  would  gain  popularity  and  escape  ruin,  by  sacrificing  Jesus. 
Tlieir  will.      Matt.,  Mark,  and  John  speak  of  the  Eoman  agency  in 

Christ's  death. 
Luke  writing  for  the  Gentiles,  lays  the  chief  guilt  upon  the  Jews. 
If  some  papists  of  fiery  fanaticism,  called  Christians,  had  their  will,  what 

woiild  become  of  scriptural  Christianity  on  earth  ? 
Sceptics  urge  the  great  change  in  public  feeling  since  their  "  Hosannas." 

Luke  xix.  38. 
That  multitude  were  disciples,  tins,  the  rabble  gathered  by  priests. 


Tu  OeATjfirtTi.  "  Their  ipill,"  lias  ever  teen  mistaken  for  the  "  Dens  vuU ;"  the  con- 
Btant  cry  of  persecutors,  in  every  age.  Oosterzee.  The  mob  did  ncft  unite  in  the  song, 
Luke  xix.  38,  but  the  disciples.  The  change  owed  its  origin  to  the  force  of  passion. 
Carnal  hopes  may  have  swayed  some  at  the  first,  but  His  condemnation  by  the  Sanhe- 
drim must  have  changed  their  views.  Stier,  Omit  auTots.  Tisehendorf,  Alford,  Cod. 
Sinai. 


26.  And  as  they  led  him  aivay,  they  laid  hold  upon  one  Simon,  a  Cyrenian,  coming 
out  of  the  country,  and  on  him  they  laid  the  cross,  that  he  might  hear  it  after  Jesus. 

Led  Him  away.      Mark  xv.  20.,   together,   shew  this  to  have  been 

near  a  gate. 
His  fl?parture   (Heb.  xiii.   11-13)    contrasts  with  His  entrance.     Luke 

xix.  37. 
The  typical  Isaac  bore  the  wood  of  the  burnt  offering. 
Love  here  bears  not  His,  but  our  cross,  as  His  own. 
He   was   cast  out   of  the   earthly,  that  we  might  enter  the  heavenly 

Jerusalem. 
Thuy  took  away  His  garment  (Matt,  xxvii.  31),  but  left  the  crown. 


CHAP,  xxnr.j         ON  st.  luke.  483 

With  a  law  of  mercy  ior  brutes  (Ex.  xxiii.  5),  the  Jews  mocJc  the  Bedeemerc 

No  cuuipassion,  no  acclamation,  but  cruel  mocking. 

Laid  hold.     Jesus  bore  His  cross,  until  exhausted.     John  xix.  17. 

Pencil  of  tradition  represents  Him  sinking  under  it. 

The  condemned  were  compelled  to  bear  their  own  cross. 

Simon.      His   sons,  Alexander   and  Eufus  may   have  been  disciplea. 

Mark  xv.  21. 
He  is  thought  to  have  been  at  the  time,  a  inlgrim  to  Jerusalem. 
Soldiers  for  convenience  compelled  him  to  do  militarij  service. 
Cyrenian.    A  province  of  Lybia,  west  of  Egjpt,  called  Pentapolis. 
Many  Jewish  dwellers  believed,  and  otUers  not.     Acts  xi.  20  ;  vi.  9. 
rioleviy  Lagos  sent  100,000  Jews  to  Pentapolis  in  Africa. 
Cross.     That  is,  not  the  jx)st,  but  the  cross-jncce  of  wood. 
It  was  bound  with  cords  upon  the  shoulders  of  the  criminaL 
Bearing  the  cross,  a  task  seldom  u-illingltj  performed. 
Performed  in  faith,  never  goes  unrewarded. 
The  highest  honor  of  a  believer,  is  to  bear  the  cross  of  Christ. 
£ear  it.     Jesus  now  exhausted  by  conflicts  of  soul  and  body. 


a.Trfiya.yov  avToi'.  By  soldiers,  although  t]io  duty  of  lictora.  Andrews.  Tradition 
notes  the  spot,  aud  that  where  Mary  foil,  where  Salve  Maier  was  uttered,  where 
Veronica  gave  Him  the  napkin,  all  which  Chateaubriand  vindicates.  We  leave  them 
among  a  thousand  other  monkish  legends. 

eTTiAa/So/nej'oc.  The  more  exact  expression,  ayyapeveiv.  Is  found  in  Matt,  and  Mark, 
a  word  whii;h  only  occurs  in  one  other  passage  (Matt.  v.  41)  in  the  N.T.  The  notion  of  a 
military  compulsion  is  unmistak-ablc.  Oos((7rze«.  "  .Si«i07i,"  a  follower.  Grotius.  Had 
shewed  sympathy.  Rambach.  A  slave.  Meyer.  Military  required  any  one.  Tholuck. 
"  Country,"  field,  hence  a  working  day.  Meyer;  region.  Wieseler.  Made  to  atone  his 
Sabbath  desecration.  Lange. 

t-jriQrjKCLv .  The  general  expression  of  Matt,  and  Mark,  iVa  apri  toc  a-ravpov,  must  bo 
explained  by  the  more  definite  one  of  Luke.  It  is  not  (Jiepeii/  vnip,  but  ottiitOcv  tov 
'Iijo-ov,  so  that  the  Lord  was  only  assisted,  not  relieved  fi-om  bearing  the  cross.  Oocterzee. 


27.  'a  And  there  follow  rrl  him  a  great  company  of  people,  and  of  women,  jvhich  also 
bewailed  and  lamented  him. 

Women.      Luke  xxii.  55.      Crowds  at  an  execution,  as  usual,  include 

many  women. 
At  the   Cress,  the  male  friends  of  the  Lord  acted  Hke  women,  and   the 

female  like  lieroincs. 


484  SUGGESTIVE    OOMMENTAKT  [CHAP.  XXIH. 

Bewailed.    Well  meant  sympathy  for  an  innocent  person. 

Tery  many,  themselves  or  friends  had  been  healed  by  Him. 

Their  pity  cast  a  last  flower  in  the  path  of  the  Divine  Sufferer. 

Jewish  law  forbade  shewing  criminals  sympathy  on  their  way  to  death. 

They  bear  myrrh  and  wine,  as  opiates  for  the  cmcified. 

The  first  sign  of  an  altered  feeling  began  to  shew  itself. 

"We  generally  weep  most,  for  what  we  should  weep  least.     Joel.  ii.  12. 

The  suffering  of  Jesus,  the  loudest  warning  to  the  impenitent. 

Their  lamentations  for  a  moment,  di'aw  the  noisy  mob. 


exoTTToi'TOj  applies  to  tlie  gestures  of  one  mourning.  eOp-qvovv,  to  the  ■weeping  tons 
of  voice.  Benge.l.  Plangere,  to  mourn,  is  to  smite  one's  breast.  Fausset,  Ketuming 
signs  of  repentance.  Lange.  Female  tenderness  and  attracting  grace.  Hiller.  A 
beautiful  trait  of  genuine  humanity,  quite  in  place  in  Luke's  Gospel.  Oosterzee.  In  our 
days,  a  new  horror  shews  females  lifting  up  their  heel  against  Christ  1  Souclion.  /cac, 
omitted.  Lachmann,  Tiscliendorf,  Meyer,  Cod,  Sinai. 


28.  But  Jesus  turning  unto. them  said,  Daughters  of  Jerusalem,  weep  not  for  me,  but 
weep  for  yourselves,  and  for  your  children. 

Turning'.     He  was  now  relieved  from  the  burden  of  the  cross. 

The  record  of  this  action,  is  from  an  eye-witness. 

He  who  had  been  silent  before  the  light-minded  Herod,  speaks. 

His  eyes  heretofore  sunk  in  soitow,  turn  in  mercy. 

His  words  seem  to  breathe  of  reproof,  rather  than  sympathy. 

The  last  preaching  of  repentance,  on  the  way  to  His  cross. 

A  preaching  of  the  law,  amid  His  passion. 

Daughters.     Eepresentatives   of    Jerusalem,   and  the   land   around. 

In  His  three  following  sayings,  He  appears  as  Prophet,  Priest,  and  King. 

1.  As  Prophet,  to  the  daughters  of  Jerusalem. 

2.  As  Priest,  interceding  for  forgiveness  for  His  murderers. 

3.  As  Kiiifj,  acknowledged  by  the  thief,  and  in  His  answering  the  prayer. 
Jerusalem.     Luke  ii.  25.    Weep  not.      Luke  vi.  21.  See  Notes. 

He  forbids  the  way,  they  noio  were  weeping  for  Him. 

There  is  a  way  of  mourning,  He  does  not  forbid.     Zech.  xii.  10. 

Tears  on  account  of  sin,  are  the  Saviour's  joy. 

He  who  lundly  dried  so  many  tears,  now  bids  them  weep  for  themsclve?. 

It  is  the  only  time  in  all  His  life,  He  commanda  His  hearers  to  weep. 

Many  tears  were  doubtless  shed  in  secret  that  day. 


CHAP.  XXIir.]  ON    ST.    LUKE.  486 

He  recognizes  these  tears,  as  shed  for  Himself. 

Weeping  and  repenting,  the  first  steps  of  healthy  sensibility. 

But  tears  of  mere  sympathy,  are  of  no  avail. 

Through  our  weakness,  we  often  take  sides  with  injustice. 

Romance  and  tragedy,  oft  excite  the  wicked  to  weep. 

Slaves  of  fleshly  lusts,  forget  their  tears,  only  to  sin  again. 

The  i^assion  of  Christ,  no  tragic  spectacle  to  move  men's  hearts. 

His  siifierings  not  recorded,  to  excite  sentimental  feelings. 

God's  counsel  led  Him  on  to  glory ;  He  did  not  need  tears. 

Not  for  Me.      So  far  from  being  crushed,  He  was  close   upon  Hia 

highest  triumphs. 
The  future  was  all  bright  and  clear.     Heb.  xii.  2. 
His  conscious  innocence  and  dignity,  never  forsook  Him. 
No  word  of  bitterness  toward  His  murderers,  mingles  in  His  tones  of 

compassion. 
He  yearns  even  toward  their  childi-en,  although  cursed  by  their  parents' 

unbelief.     Matt,  xxvii.  25. 
Good  Shepherd,  He  sought  the  lost,  under  the  very  shadow  of  the  Cross. 
For  yourselves.     He  saw  days  approaching  that  would  wring  forth 

other  tears. 
Could  you  see  yoiir  own  coming  woes,  you  would  not  weep  for  Me. 
Weep  for  your  sin — tears  of  Godly  penitence  are  the  Saviour's  delight. 
He  points  to  sin,  as  the  bitter  source  of  all  our  griefs. 
Sorrow  the  way  to  joy.     Suffering  to  Him,  the  way  to  glory. 
He  Himself  had  wept  over  Jerusalem  when  He  entered  it. 
In  profound  sorrow  for  others.  He  forgets  His  own  woes. 
Weeping  for  Him,  and  not  for  themselves,  did  not  save  the  weepers. 
Tears  were  useless,  unless  they  led  to  repentance  and  faith. 
Many  of  those  now  bewailing  Him,  perished  in  the  siege. 
Children.     The  judgment  would  burst  on  mothers  and  children  alike. 
The  national  depravity  would  be  propagated  from  generation  to  genera-' 

tion. 
Involved  in  their  fearful  cry,    "His  blood  be  upon  us,  and  upon  our 

children."     Matt,  xxvii.  25. 


Bvyarepsi.  Women  of  Jerusalem.  Kuinocl.  The  iudgmont  of  Jerusalem  shadowed 
forth  the  judgment  of  all  unbeUevers,  down  to  the  end  of  time.  His  word  is  not  merely 
the  voico  of  a  Cassandra,  but  that  of  the  Saviour  of  the  world.  Stier. 


486  SUGGESTIVE    COMMENTAKY  [cHAP.  XXin, 

29.  For,  behold,  the  days  are  coming,  in  the  which  they  shall  say.  Blessed  are  the 
barren,  and  the  wombs  that  never  bare,  and  the  paps  which  never  gave  suck. 

Coming.     In  this  interval,  an  effectual  weeping  might  save  them. 
The  Gospel  reveals  icrath  to  those  hardening  their  hearts. 
The  same  cloud  was  light  to  Israel,  hut  darkness  to  the  Egyptians, 
iiest  promised  to  the  weary,  perdition  to  the  unbelieving.      LcLs  xiii.  3 ; 

Mark  xvi.  16. 
He  will  take  vengeance  on  the  disobedient.     2  Thess.  i.  8. 
Barren.      Their  sins  will  change  the  divine  blessing  of  marriage  into  a 

curse. 
Blessed.      He  intends  to  excite  the  keenest  emotions,   and  maternal 

sensibilities. 
He  shows  sparing  tenderness,  in  not  jDronouncing  a  woe  upon  mothers. 
But,  because  of  the  terrible  judgments  coming,  blessed  are  they  who  are 

childless. 
The  men  around  heard  judgnif  nts  pronounced  upon  their  children. 
Parents  and  offspring  involved  in  the  same  guilt  and  misery. 
Childlessness  a  blessing  /  a  new  and  terrible  thought  to  mothers.      Luke 

xix.  41-i7. 


ipovcriv,  a  change  from  the  second  to  the  third  person.  "  They  shall  say,"  i.e.  ^^  not 
men  in  general,"  nor  "m;/  enemies,"  but  the  impenitent  among  you— those  in  Jeru- 
Balem  and  its  misery.  Alford.  ai  crreipai.  Anticipating  the  scene  of  a  mother,  in  her 
starving  rage,  eating  her  own  chUd.  W.  ct  W.,  Josephns. 

For  i6rjKa.(jav,  i0pe\jiav.  Tischendorf,  Alford,  Cod.  Sinai. 


30.  Then  shall  they  begin  to  say  to  Vie  mountains.  Fall  on  us;    and  to  the  hills.  Cover 
us. 

Beg-in  to  say.     This  proi^hecy  is  foiind,  Hosea  x.  8  ;  Isa.  ii.  10,  19. 
In  the  midst  of  His  sufferings,  the  Scriptm-es  are  spread  before  Him. 
In  their  words.  His  own  inspiration.  He  lived  and  thought  to  the  last. 
At  the  opening  of  the  sixth  seal,  kings,  &c.  cry,  "Mountains  fall  on  us." 

Eev.  vi.  1(5. 
Mountains.      Fulfilled    by   many  of  the  Jews,   fleeing  to   the  caveS 

during  Jerusalem's  siege. 
And  by  myriads  who,  in  their  despair,  never  thought  of  caves  or  sewers. 
MountaiuH  have  often  crushed  those  who  dwelt  near  them. 
In  themselves  terrible,  they  will  be  sought  as  a  shelter. 


CHAP,  xxni.J         ON  st,  luke.  487 

Fall  on  us.      They  will  prefer  clcatli  rather  than  witness  those  terrible 

scenes. 
"  Men  shall  seek  death,  but  it  shall  flee  from  them."     Eev.  ix.  6. 
The  prayer  to  the  rocks,  to  nature  cold  and  dead,  is  vain. 
The  sinner  makes  the  Lord  of  the  hills,  his  enemy. 
His  voice,  and  not  thine,  they  will  obey. 
Hills  cover  us.      He,  their  future  Judge,  on  the  way  to  His  cross, 

tenderly  warns  rejecters  of  the  Messiah. 
So  many  will  not  be  redeemed,  after  all  His  love,  adds  sorrow  to  sorrow. 
The  solemn  echo  of  this  awful  warning  is  found  in  Kev.  vi.  16. 
"  Cover  us  from  the  (now  aroused)  icraih  of  the  (once  patiently  for  us 

suffering)  Lamb  !     That  victim  who  is  now  about  to  be  offered. 
Such  terror  of  soul  finds  refuge  in  tears  no  longer. 
The  warning  looks  through  the  type  to  the  antitj'pe. 
It  implies  the  desperate  helplessness  of  all  then  in  Jerusalem.  Isa.  ii.  19. 
Rocks.     David  who  had  often  hid  himself  among  the  rocks  from  Saul, 

sixteen  times  calls  the  Lord  "  Ids  Rock,"  in  his  Tsalms. 
Having  this  defence,  we  wiU  not  need  rocks  to  hide  us. 


opea-i.    Carems  in  Palestine  frequented  in  war.  Kiiinocl.      "  Mountains,"  denotei?  a 
wish  rather  to  die,  than  live  through  such  miseries.  W.  &  W. 


31.  For  if  they  do  these  things  in  a  green  tree,  what  shall  be  done  in  the  dry  f 

Green  tree.     Good  men  compared  to  grceii  trees.      Ezek.  xvii.  24 ;  xx. 

47  ;  Jer.  xvii.  8-12. 
Wicked  to  dry  trees.     Jude  12  ;  John  xv.  6  ;  Exek.  xx.  47  ;  1  Pet.  iv.  18. 
If  an  invading  enemy  spares  the  green,  he  will  not  the  dead. 
But  if  he  hews  down  the  fruitful,  surely  the  barren  must  go. 
"  The  fire  shall  devour  every  green  tree,  and  every  diy  tree."     Ezek.  xx. 

47. 
The  Lord  is  the  Kighteous  One,  all  suffering  is  on  account  of  sin. 
If  the  green  are  destroyed,  a  sign  that  all  trees  must  fjerish. 
The  pious  being  cut  off,  a  sign  of  a  fearful  doom  for  the  ungodly. 
If  they  do  these  things  in  Me,  green  and  fruitful,  through  my  divinity, 

what  will  they  do  to  you,  bereft  of  life-giving  righteousness  ? 
Dry.     If  His  sufferings  for  redemption  are  such,  what  will  be  theirs,  who 

will  not  be  redeemed  ? 
God's  wTath  is  heavier  than  Christ's  cross.  Rieger. 


488  SUGGESTIVE    COSUIENTARY  [CHAP.  XXIII. 

This  sumvia  injuria,  maintained  the  summumjns. 

A  sign  beforehand,  God  will  leaviB  no  sin  unpunished. 

A  warning  of  the  infinitely  heavier  wrath,  due  to  the  impenitent. 

"If  judgment  begin  in  the  house  of  God,  what  shall  the  end?"  &e. 

1  Pet.  iv.  17 
Jerusalem  not  destroyed  for  erucifj"ing,  but  rejecting  the  Lord. 
The  wicked   cast  forth  as  a  severed  branch,  shall  be  withered. 
If  the  tree  planted  by  the  water  (Psa  i.  3)  is  thus  cut  down,  what  will 

become  of  those  withered  trunks,  twice  dead  ?     Jnde  12, 
This  verse  solemnly  closes  our  Lord's  teaching  during  life. 


fvAtt).  The  use  of  this  word  for  tree  has  been  erroneously  called  a  Hebraism.  We 
have  in  Xen.  Anab.  vi.  4,  3,  &acrv  ttoA^oi;  koI  navToSa-noi';  (cal  fieydXois  fiiXois.  Webster's 
Syntax,  vypta.  The  feeble  and  unfruitful  by  the  dry,  and  the  young  and  vigorous  by 
the  green,  Isu.  Ivi.  3.  Benijel.  The  green  tree,  the  women  comparativ(;ly  innocent ;  the 
dry,  the  guilty,  Exek.  xx.  17.  Crusius.  In  the  ruin  of  Jerusalem,  the  aged  would  find 
les.-i  mercy  from  the  Eoraans,  than  the  young.  A  protest  against  the  identity  of  the 
suffering  the  Redeemer  endured,  with  the  remorse  of  the  sinner  in  despair.  Stier. 
Eoraans  subdued  the  Jews,  what  will  they  do  with  the  nation,  a,  irj  sapless  trunk? 
Lightfoot.    If  My  innocence  sufiers  bo  much,  how  will  the  guilty  fare.  Grotiua, 


32.  And  there  were  also  two  other,  malefaefors,  led  with  him  to  be  yut  to  death. 
Two  other.     Some  suggest  our  Lord  was  reckoned  one  also. 
This  was  not  intended  by  Pilate  as  an  indignity  to  Jesus. 
Those  condemned  at  one  court  term,  were  executed  together. 
laalefactors.      "  He  was   numbered  with  the   transgressors."      Isa. 
liii.  12. 


tVepot.  The  rendering  is,  not  two  other  malefactors,  but  two  others,  malefactors. 
A-lfo-d.  eVepoi  expresses  dissimilarity,  which  oAAot  would  not.  Bengel.  KaKoCpyot: 
Ajjo-Tai,  Matt,  and  Mark.  Insurgents.  Bloomfield.  On  principle,  they  resisted  the 
Eoraan  government.  Maltby.  Tradition  names  Titus  and  Dumachus,  robbers  met  by 
Jesus,  in  Egypt.  Andrews.    Another  calls  the  convert  Dumas.  Roman  Calendar. 


R^.  And  when  they  were  come  to  the  place,  ivhich  is  called  Calvary,  there  they  cruci- 
fied him,  and  the  malrfactoris,  one  on  the  right  hand,  and  the  other  on  the  left. 

Were  come  to  the  place.      Come  out.  Matt.     Without  the  walls. 
Hob.  xiii.  12. 


CHAP.  XXIII.]  ON    ST.    LUKE.  489 

"  Crucified -witliont  tlie  city."     Num.  xv.  35  ;  IKingxxi.  13;  Actsvii.  58. 

A  centurion  on  liorsebacli  required  by  law  to  Lead  the  company. 

A  lierald  preceding  the  victim,  proclaimed  his  sentence. 

Tlie  most  infamous  of  criminals,  alone  were  thus  executed. 

Slaves,  highway  robbers,  rebels,  despised  prisoners  of  war. 

No  one  dare  crucify  a  Iloman  citizen  save  at  his  i5eril. 

They  were  first  scourged,  then  compelled  to  bear  their  own  cross. 

A  tablet  on  their  breast,  stated  their  crime. 

They  were  divested  of  clothing,  and  a  stupefying  draught  given. 

They  were  raised  about  two  ftet  from  the  ground,  and  nailed  to  the  cross. 

Our  Saviour's  hands  and  feet  were  nailed.     Luke  xxiv.  40 ;  John  xx.  25. 

According  to  the  Mosaic  law,  criminals  hanged  were   not  allowed  to 
remain  over  night.     Deut.  xxi.  22-23  ;  Gal.  iii.  13. 

The  Romans  left  those  crucified  alive,  often  for  three  days. 

Calvary.     Golghtha.    John  xix.  17.     Gr.  " place  of  a  skull." 

Part  of  the  Moriah  chain,  where  Isaac  was  offered. 

The  site  cannot  now  in  any  way  be  identified. 

Every  conceivable  objection  lies  against  the  present  supposed  site. 

Here  Christ  overcame  death,  on  his  ou-n  territory. 

The  current  opinion  of  its  being  a  hill,  is  unfounded. 

The  four  Evangelists  unite  in  calling  it  a  "  j;/ace,"  not  a  "  hill." 

No  hill  can  be  found  in  any  direction  that  will  answer. 

The  cross  of  the  old  world,  symbol  of  the  deepest  infamy,  has  became  a 

symbol  of  lienor,  hlessinj  and  redemption. 
Even  superstition  and  vanity  are  decorated  by  this  old  symbol  of  shame. 
Crucified.     A  punishment  of  Greece,  Eome  and  Egypt,  not  of  Jews. 
Naked  and  poor,  He  there  renounced  all  the  goods  of  earth. 
He  was  an  offering  of  infinite  value  in  Himself  alone. 
The  hour  of  redemption  first  strikes,  after  4000  years  of  silent  hope  ! 
The  Lord  of  Glory,  climax  of  shame,  hanging  among«murderers  ! 
The  chief  priests  actors,  though  Roman  hands,  drove  the  nails.     John 

xix.  16  ;  Acts  v.  30. 
The  third  hour.     Mark  xv.  25.     Nine  o'clock  in  the  morning. 
A  belief  the  crucifixion  took  place  in  the  afternoon,  an  enor. 
Malefactors.     Because  condemned  by  the  court  at  the  same  term. 
Joseph  was  in  prison  between  two  malefactors. 
They  one  was  delivered,  tlie  other  was  executed. 
The  join  tlie  greatest  ignominy,  with  the  severest  pain. 
The  right.     Intending  to  stigmatize  Him,  as  the  worst  of  the  three. 
"But  He  taketh  the  wise  in  their  own  craftiness."      Job  v.  13  ;  1  Cox, 
iii.  10. 


490  SUGGESTIVE    COMMENTAEY  [CHAP.  XXIU, 

Intended  ignominy  only  irradiates  the  dying  Eedeemer. 
In  the  hour  of  deepest  gloom,  the  Divine  gloiy  beams  forth. 
In  no  act  does  infinite  majesty  and  love  shine  more  brightly  than  iu 
imparting  Gospel  hope  to  the  dying  thief. 


ctrravpcoo-ai'.  A  heathen  adjudged  it  the  most  excrnciating  death.  Cic.  Con.  Ver. 
The  cross  generally  in  the  shape  of  a  T,  the  title  being  over  the  head,  the  upright  post 
projected  above  the  horizontal  beam.  The  criminal  being  divested  of  all  his  clothes, 
was  fixed  by  nails  driven  through  the  hands,  not  always  through  the  feet.  The  body 
■was  not  supported  by  the  uaUs,  but  by  a  ijiece  of  wood,  which  passed  between  the  legs, 
hence  death  ensued  rcrote  from  exhaustion,  than  from  the  wounds  inflicted.  Sometimes 
they  were  nailed  to  it  before  set  up.  Christ's  feet  not  uaikd.  Pauliis,  Hcngstenherg, 
Tholuck,  Hug,  TertnUian.  Hi'S  feet  were  nailed,  John  xx.  25.  Cyprian,  Hilary,  Ease- 
bins,  Athanasius,  Justin  Martyr,  Gregory,  Nazianzen,  Oosterzee.  Ci'ucifixion  practised 
by  Persians.  Sufferings  shortened  by  kindling  fires  under  them,  or  letting  lions  and 
bears  tear  them.  A  Iliudoo  was  crucified,  and  hung  on  the  cross  nine  hours,  was  taken 
down,  and  survived  for  fears,  more  hardened  in  crime.  Cliarles'  Miss.  Hist. 

Kpuviov.  Greek  translation  of  Hebrew  Golgotha,  place  of  a  skull.  Alexander. 
A'dam's  burial  place.  Origen,  Tertullian,  Epipkanius,  Cyril,  Augustine,  Athanasius, 
lieianil.  Place  of  execution.  Jerome,  Bede,  Jansenius.  Identified  by  the  Church  of  the 
Holy  Sepulchre.  I.o/!3<',  iJairfi,  Raumer ;  near  it.  Ellicott.  Calvary  drew,  the  present 
buildings  round  itself,  formerly  being  outside  the  city.  Major.  Near  a  public  street. 
Andrexcs.  Not  known.  Foote,  Robinson,  Scholtz,  Wolf,  Jacobus.  Zion  Bhut  out  to 
admit  Calvary  within  the  walls.  Meyer.  A  statue  of  Venus  desecrated  Calvary,  from 
Hadrian  to  Constantine.  Eusebius,  Jerome.  His  cross  faced  the  east,  malefactors  the 
west.  Greswell. 

34.  IT  Then  said  Jesus,  Father,  forgive  them;  for  they  know  not  what  they  do.    And 
they  parted  his  raiment,  and  cast  lots. 

Tlien  said.     This  is  the  first  word  uttered  from  the  cross. 

The  first  of  seven  sayings  of  our  Lord  on  the  cross  ;  three  of  whicn  are 

recorded  by  Luke  alone. 
The  stupefying  drink  offered  Him,  probably  declined  by  a  gcstm-c  of  the 

head. 
His  high  priesthood  is  now  here  begun.     Heb.  vii.  2G-27. 
Not  merely  a  prayer,  but  the  prayer  of  the  Geeat  Ixteecessok,  always 

heard.     John  xi.  42. 
The  fruits  of  this  i^rayerwill  only  be  known,  when  "the  books  arc  opened." 
Father.     Six  hours  on  the  cross,  He  still  speaks  and  acts  as  the  Son 

OF  God. 
At  the  beginning  and  close,  I-Ic  calls  God  Father. 
This  prayer  probably  uttered  while  the  nails  were  Icinff  driven. 
Ilifl  intercession  has  for  its  ground,  "  I  will,  that  Thou  forgive  theni," 


CHAP.  XXIII.]  ON  ST.  LUKE.  491 

Hurnbl}'  and  sublimely  He  still  avows  Himself  the  Sou  of  God. 

He  hegan  His  public  life,  by  quotiug  the  sustaining  word  of  God.     Matt. 

iv.  4. 
Though  on  the  cross,  there  is  no  sign  of  wrath,  between  the  Father  and 

the  Son. 
Forgive.     He  feels  the  wounds  given  their  souls,  more  than  His  own. 
Our  Lord  ^^rach'scs,  what  the  best  of  men  had  not  yet  taufilit  in  theory. 
With  compassionate  tenderness,   He  only   alludes  to  what  extenuates 

their  guilt. 
Know  not.     For  those  sinning  wilfully    and  incorrigibly,  He  did  not 

pray. 
"  He  made  intercession  for  the  transgressors."     Isa.  liii.  12. 
As  a  man.  He  retains  nothing  but  forgiveness  and  love. 
His  whole  life  was  an  expression  of  love,  and  His  death  set  the  seal. 
This  word  points  to  His  atoning  and  interceding  love. 
It  discloses  His  perfect  love,  approved  even  unto  death. 
Observe  He  does  not  pray  for  any  forgiveness  for  Himself. 
A  fact  impossible  to  account  for,  save  on  the  ground,  that  He  was  tho 

Holy  One  of  God. 
The  voice  of  eternal  love  itself  uticrs  its  promise  "  J  icill  forgive.^' 
It  is  the  ground  as  well  as  the  limit  for  forgiveness  of  sins. 
The  sad  lamentation  of  the  passion,  constantly  turns  to  jwaise. 
Jesus  sweetens  His  bitter  death,  to  His  own  thoughts,  by  His  testimony 

to  the  blessedness,  which  would  follow. 
One  may  be  a  king,  without  the  royal  trappings  of  this  world. 
He  who  wept  over  Jerusalem,  now  intercedes  for  men. 
Infinite  mercy  now  prays,  that  miserj'  might  pray. 
He  paused  to  call  Zaccheus  from  the  tree. 
He  came  and  stopped  and  converted  the  persecuting  Saul. 
Even  in  the  agonies  of  His  cross  He  finds  time  to  pray  for  His  mm-dcrers. 
Had  He  not  thus  prayed,  their  penalty  might  have  begun  at  once. 
A  conclusion  o-f  His  earthly,  and  symbol  of  His  heavenly  life. 
Forgive  whom  ?  the  fonr  Eoman  soldiers  who  execute  the  deed  ? 
It  embraces  all  His  crucifiers,  that  is.  All  Sinnef.s,  fer  both  Jews  and 

Gentiles  combined  to  put  Him  to  death. 
In  His  gre9.t  intercessory  prayer  He  asks,  "  That  the  world  may  believe 

that  Thou  hast  sent  Me."     John  xvii.  21. 
"  He  ever  liveth  to  make  intercession  for  \is."     Heb.  vii.  25. 
•'He  now  appears  in  the  presence  of  God  for  us."     Heb.  ix.  24. 
"  There  is  a  sin  unto  death,"  for  which  no  prayer  is  to    be  offered.     1 

John  v.  16. 


492  SUGGESTH^    COJUrENTAKY  [CHAP.  XSHI. 

He  prays  during  crucifixion,  1.  To  God  His  Father.     2.  For  others.     3. 
For  enemies.     4.  With   importunity.     5.  With  abundant  results. 

His  prayer  was,  1.  Alone  in  its  sublimity,  for  ■whom?  when?  what? 

2.  Alone  in  importance,  climax  of  His  life,  consecration  of  His  cross, 
image  of  His  work  in  heaven.  3.  Alone  in  power,  for  our 
humiliation,  consolation,  sanctification. 

At  Golgotha,  we  see  God  silent,  governing,  reconciling  the  world. 

The  best  thing  we  can  pray  for,  for  others,  is  forgiveness  from  God. 

The  fullest  answer  to  this  prayer,  is  yet  to  come. 

Stephen  makes  the  last  word  of  His  cross,  hi?,  first  dying  word. 

He  also  makes  the  first  word  of  Jesus,  his  last  word  in  death. 

Tliey  know  not.      It  doubtless  refers  to  the  Jewish  rulers.     1  Cor. 
ii.  8. 

"  I  wot  that  through  ignorance  ye  did  it."     Acts.  iii.  17. 

"  Had  they  known  it,  they  would  not  have  crucified,"  &c.     1  Cor.  ii.  8. 

This  does  not  signify  that  their  ignorance  deserves  grace. 

Not  knowing  when  we  might  know,  an  element  of  sin,  since  the  deceiv- 
ing in  Paradise. 

People  prayed  against  their  forgiveness,  when  invoking  blood-guiltiness. 
Matt,  xxvii.  25. 

Many  bring  the    "  sacrifice  of  fools"  for  God's  service.     Ecc.  v.  1. 

Deceived  by  the  serj^ent,  man's  sin  of  ignorance  finds  a  sacrifice.     Heb. 
ix.  7. 

He  does  not  limit  His  most  gracious  expression. 

This  awful  distinction  remains  m  the  background. 

If  ignorance  excuses  guilt,  it  needed  no  forgiveness. 

If  it  did  not  lessen  it,  Christ  would  not  have  named  it. 

Wliat  tliey  do.     To  whom  they  do  this.     "  Gro2ie  as  the  blind  at  noon- 
day."    Deut.  xx%dii.  29. 

Many  who  we  think  exhibit  unceasingly  malignant  sinfulness,  may  to 
the  Searcher  of  hearts,  show  something  different, 

Ignorance  of  Jews  in  this  awful  sin,  is  incomprehensible  to  ^^s. 

This  judgment  of  the  dying  Lord,  sprung  from  His  knowledge. 

Parted.     God  rules  even  their  avarice,  to  fulfil  prophecy.  Psa.  xxii.  18. 

Raiment.     The  spoil  of  the  soldiers,  by  custom,  or  perquisite. 

His  seamless  garment  was  divided  by  lot  amongst  the  four  soldiers  who 
formed  tlie  guard.     Matt,  xxvii.  35.  • 

Their  last  indignity,  was  to  crucify  Him  naked. 

Another  tolls  us,  this  was  the  vnder  garment  alone.     John  xix.  23. 

Ca.st  lots.      A  direct  appeal  to  God,  and  never  to  be  adopted  withoiit 
prayer. 


CHAP.   XXm.]  ON    ST.   LUKE.  493 

CLanco,  a  heat)aen  teiTa  in  God's  kingtlom.      Gambling  eexeatii  the 

CROSS. 

In  Messina,  on  the  Lord's  day,  the  wi-itcr  saw  a  similar  scene. 
Under  a  crucifix,  three  feet  liigb,  a  table  stood,  at  which  sat  gamblers 

with  their  cards,  driving  their  work  of  blasphemy  and  gain. 
The  feet  of  the  image  of  the  dying  Saviour  was  but  a  few  inches   abovo 

tneir  heads. 


olSaai.  Thii?  prayer  mentioned  by  Luke  only.  The  Lord  did  now  -what  Ha 
er.iphaticaUy  did  uot  do  in  Hig  farewell  prayer,  John  xvii.  9.  Note  how  entirely  such  a 
prayer,  spoken  probably  during  the  terrible  act  of  crucifixion  (rt  iroioOcnv),  is  in  harmony 
•with  the  spirit  of  the  third,  and  Pauline  Gosi^el.  Oosterzee.  Were  not  ignorance  a  sin, 
they  would  not  need  forgiveness.  This  is  the  first  of  the  seven  words  on  the  cross.  No 
single  Evangelist  has  recorded  all  of  them.  The  four  records  form  one  symphony,  at 
one  time  a  solo,  at  another  a  duet,  at  another  a  trio,  and  at  another  all  unite  in  a 
quartette.  Bengel.  Compared  with  the  seven  petitions  in  the  Lord's  prayer.  Augustine. 
Abraham,  Mosei!,  Jeremiah,  prayed  for  their  enemies.  Stephen,  James,  Huss,  Zutjjhen, 
offered  like  petitions.  Glaucus  to  Socrates,  "  A  righteous  man  will  bo  tortured  and 
crucified."  Plato^  He  prays  only  for  those  sins,  which  were  capable  of  forgiveness,  not 
for  the  sin  unto  death,  1  John  v.  16.  Stier.  The  law  of  God  known  nothing  of  this  plea 
of  ignorance.    But  His  grace  judged  otherwise.  Drascke. 

auToi;. — Mankind.  The  Jewish  nation.  For  all  of  us,  for  our  sins.  He  was  bruised. 
Alford.  Not  for  the  soldiers.  Gerlach  ;  for  them.  Eutlujmius,  Kuinoel.  *' Raiment." 
The  crucified  hung  perfectly  naked  upon  the  cross.  Wctstcin,  Not  a  cloth  around  tho 
loins.  Meyer.  The  most  jiitiable  piece  of  superstition  and  priestly  deception,  the  world 
has  ever  seen  (the  holy  coat  of  Treves),  is  founded  on  this  fact.  Gildemeister,  Scibel. 


85.  And  the  people  stood  beholding.     And  the  rulers  also  with  them  derided  him, 
saying,  He  saved  others  ;  let  him  save  himself,  if  he  be  Christ,  the  chosen  of  God. 

The  people.     Not  crowd  of  Jews  and  Gentiles,  but  Jews  alone. 

His  death  by  His  own  people,  is  distinctly  foretold.     Psa.  xxii ;  Dan.  ix. 

Jews  say,  that  Isa.  liii.  relates  to  the  Messiah. 

Stood.     This  is  the  report  of  an  eye-witness. 

An  hour  of  perilous  stillness  to  the  crucifiers. 

Insupportable  to  concience — they  silenced  it  by  mocking. 

Beholding.     An  unfeeling  staring  by  the  indifferent  multitude. 

Rulers.     Respectable  persons  seldom  mingle  with  such  scenes. 

Derided  Him.     To  a  heathen's  eye.  the  inscription  was  an  insult. 

The  effrontery  of  some,  sharpened  the  wit  of  others. 

It  partly  refers  to  the  mockery  in  the  Hall  of  Judgment. 

They  reduced  themselves  to  a  level  with  the  meanest  of  the  Gentiloo. 


494  SUGGESTIVE  COJIMENTAEY  [CDAP.  XXIII. 

A  lioly  derision  unites  the  purest  truth,  with  the  keenest  love. 

But  the  mockery  of  the  ungodly  against  truth,  is  fearfully  godless. 

Thi'j  was  crucifixion  to  the  sacred  soul  of  Jesus. 

The  highest  Love  on  the  cross  was  praying,  they  blaspheming. 

These  were  the  nails,  that  went  through  His  heart. 

Their  mockery  was  to  suppress  any  favorable  feeling  towards  Jesus. 

The  malignity  of  Jews  and  Gentiles,  iinite  against  the  Lord  on  the  cross. 

Saved  others.     They  tirst  decree  He  is  not  Christ,  therefore.  He  must 

die. 
Kow  He  dies,  therefore  He  is  not  Christ. 

Saved  others.    A  testimony  to  His  devotion  and  God-like  charity. 
The  entire  history  of  the  ungodly,  an  extorted  testimony  to  the  excellence 

of  Eevelation. 
Save  Himself.      Sublimely  and  tenderly  He  had  hinted,  their  sins 

might  yet  be  forgiven. 
But  they  will  hear  nothing  of  their  own  forgiveness. 
Thus  speaks  unbelief,  '  Take  care  of  Thyself,  if  thou  cans't." 
Thus  the  world  coldly  repels  the  falling  and  unfortunate. 
But  for  those  not  needing  kindness,  the  world  hath  smiles  and  treasures. 
The  idea  never  seems  to  have  dawned  on  them  that  His  death  might  save 

others. 
Be   Christ.      They    mocked  Him,   as  pretending  to  be  the  Messiah. 

Luke  ix.  20. 
The  Romans  derided  His  pretensions  to  be  a  Kijig. 
Trusted  in  God.     Matt,  xxvii.  43.     They  mock  His  trust  in  God  ! 
Thus  they  really  blasphemed  God  Himself,  in  Christ  His  only  Son. 
Perverting  Psa.  xxii,  their  mockery  becomes  a  witness  to  the  truth. 
Ah  !     Mark.  xv.  29.     This  bitter  scorn  came  doubtless  from  the  rulers. 


l^efivKTripi^ov.  Gr.  turned  up  their  nose.  Trapp.  (rvv  avTois.  Omitted  by  many. 
Afford;  omitted.  Cod.  Sinai.;  but  retained  by  2'ischendorf.  tov  fleoO  exAeicTO! ;  6 
before  exAeKTos.  Tischendtirf,  Alford,  Cod.  Sinai.  The  Christ  oj  God,  His  cUct  one. 
Ay'urd.    The  elect  Christ  of  God.  Stier. 


W.  And  the  soldiers  also  mocked  him,  coming  to  him,  ajid  offering  him  vinegar, 

Soldiers.     They  derived  their  taunts  from  His  title. 

The  J.fws  from  Ilis  past  acts  of  grace  and  power. 

Mocked  Him.     The  time  of  the  mid-day  meal  of  the  soldiers. 


CHAP.  yXIII.]  ON    ST.    LUKE.  495 

Two  cups  were  offered  Him,  the  first  of  wiue  and  myrrh  to  sootlie  the 
pain. 

A  Jewish  custom  tolerated  by  the  P.omans. 

Tlie  second  was  offered  by  the  soldiers  while  mocking  Him. 

Vineg:ar.  Gr.  sour  icine,  ordinary  drink  of  soldiers  "  ic'Uli  gall,'''  Matt, 
out  of  greater  rancor. 

This  was  reckoned  among  the  Messiah's  sufferings.     Psa.  Ixix.  21. 

A  potion  of  wine,  frankincense,  and  myrrh  was  given  the  crucified. 

It  benumbed  the  senses,  and  lessened  the  agony. 

But  the  Lord  refused  this  iDotiori,  He  would  drink  the  bitter  cup  of  suffer- 
ing even  to  the  very  diegs. 

But  here  they  drank  Ilis  health,  in  mockery  of  His  siiperscription. 

The  sight  of  liquid  beyond  His  reach,  added  to  His  misery. 

Among  the  causes  of  death  on  the  cross,  thirst  is  the  chief. 


ofo?.  The  soldiers  also,  wlirn  then  came  and  hrourjht  Him  vinenar,  derided  Him. 
Major.  ei'fVoifoi'.  Matt.  JIark,  aud  Jobu  describe  the  second  offcriug  of  vinegar  in 
mercy,  but  Luke  here  notes  the  first  offered  in  ruockery.  Bengel,Fausset.  This  first  also 
in  mercy.  Major,  W.  £  W.  xal  before  ■npoaepxoiJ.ivoi,  omitted.  Tischendorf,  Alfurd, 
Cud.  Sinai. 


S7.  And  saying.  If  thou  he  the  Icing  of  the  Jews,  save  thyself. 

King-  of  the  Jews.      This  implied  far  more  bitter  contempt  of  the 

Jews,  than  an  insult  to  Jesus. 
The  Jews  cnicified  their  Messiah. 
He  has  His  title  of  honor — they  have  their  shame. 
Save  thyself.     Soldiers  caught  this  up  from  the  multitude. 


S8.  And  a  sxiperscription  also  u-at  written  over  him  in  letters  of  Greek,  and  Latin,  and 
Hebrew,  THIS  IS  THE  KING  OF  THE  JEWS. 

Supf^rscription.      All  the  tongues  of  earth  were  anew  to  be  sanctified 

for  this  King. 
A  criminal,  on  his  way  to  execution,  bore  a  title  hung  around  his  neck. 
A  tablet  naming  the  crime,  was  borne  before  the  condemned,  and  fixed 

there  by  the  Komans. 
Pilate  placed  this,  not  because  of  its  injustice,  but  absiirditij. 
The  Turks  even  now,  suspend  a  tablet  to  the  criminal. 


496  SUGGESTIVE  COMIIENTAET  [ciIAP.  .\.\lil. 

Tlie  Latin,  copied  by  Mark :   Greek,  by  Matthew :  Hebrew,  translated  by 

John. 
Pilate  was  doubtlessly  inspired  divinely  to  comi^ose  it.     The  Fathers. 
It  announces  the  innocence,  dignity  and  destination  of  Jesus. 
It  testifies  of  Christ,  of  God,  of  men,  of  redemption,  of  future  hope. 
In  the  lowest  depths,  God  cares  for  His  Son's  royal  dignity. 
Still  shows,  1.  His  majesty.      2.  His  victory.      3.  Foimdation  of  His 

kingdom.     4.  His  jurisdiction.     5.  His  government. 
Written.     Luke  i.  63.     See  Notes. 

Greek.     Formed  of  Pelasgic  and  Hellenic ;   original  dwellers  in  Greece. 
Its  use  was  almost  universal  throughout  the  Pioman  empire ;    as  French 

la  now  the  language  of  Europe. 
Edicts  of  Caesar,  to  the  Siclonians,  were  in  Greek  and  Latin. 
So  were  also  the  edicts  of  Mark  Antony  to  the  Syrians. 
That  on  the  middle  wall  of  the  temple  was  Greek,  Latin,  and  Hebrew. 
Greek,  for  the  Hellenists,  who  swanned  through  that  land. 
Latin,  for  the  majesty  of  the  Emperor. 
Hebrew,  for  the  populace. 

The  Passover  brought  many  Hellenists  to  Jerusalem. 
Latin.     First  spoken  in  Latium,  Italy,  and  afterwards  at  Eome. 
Principally  derived  from  the  Greek,  Etruscan,  and  Oscian  languages. 
Compared  with  the  Greek,  this  was  spoken  by  very  few. 
Christ's  sentence  pronounced  by  a  Latin  judge,  and  executed  by  Latin 

soldiery. 
Hebre-w.     From  Heicr,  who  outlived  six  generations  of  his  descendants. 
The  Hebrew  ceased  to  be  a  living  tongue,  diu-ing  the  captivity,  b.c.  GOG. 
The  Aramaic  form  was  then  common  among  the  Jews. 
Cliiistian  ministers,  to  t]iis  da?;,  still  devote  theu"  study  to  these  three 

languages. 
The  Eoman   emperors    had  banners   bearing  the  name   of    conquered 

nations  and  kingdoms  borne  before  them. 
"  I  have  writte7i."     John  xix.  22.     Pilate's  reply  shows  a  troubled  mind. 
Home  thus  providentially  acknowledges  Jesus,  King. 
Pilate  thwarted  in  his  efforts  to  rescue  Jesus  from  their  malice. 
His  answer  shows  the  bitterness  of  his  resentment. 


»7riypai^T).  lAiVo  pHoa  tho  ybbI  oricr.  Benpcl.  Matthew  fjives  the  Hebrew;  Mark, 
the  Latin  ;  .rohn,  the  Greek.  Fausset.  John  adopts  the  order  of  dignity.  The  Gospel 
■wuH  preached  ia  the  same  order.  Bcngcl.     niato  would  not  care  in  executing  a  stran'^er 


CHAP,  XXIII.]  ON    8T.    LUKE.  497 

as  a  slave,  to  be  very  exact  in  the  translations.     The  custom  is  noted  by  Suetonius. 
yeypo/oi/xcn;,  omitted.  Tischendorf,  Alforil,  Cod.  Sinai. 

ypdnfj-aaiv  'E\\r)vLKoli  Kol  'PufiaiKor?  Koi  'E/Spaifcois,  Omitted  by  some  of  the  most 
ancient  authorities.  AlJ'ord,  Tischendorf,  Meyer;  omitted.  Cod.  Sinai.,  Vat.  and  Eph.  ; 
found  in  Alex,  and  Cant.  'EXAjji/ikois.  The  Greek  has  continued  a  spoken  language  for 
3000  years.  Alexander's  conquests,  the  interests  and  necessities  of  commerce  and 
literature,  rendered  Greek,  the  language  of  Western  Asia  and  Eastern  Em-ope.  It  was 
then  almost  the  native  dialect  of  Palestine.  Itoman  tongue  for  battle  ;  Greek,  for  con- 
verse ;  Syriac,  for  prayer.  Greek,  the  language  of  the  world;  Latin  of  Juda;a,  a  Roman 
province ;  Hebrew,  the  mighty  suSerer  belonged  to  the  commonwealth  of  Israel. 
Parker''s  Com. 


39.  IT  And  one  of  the  malefactors  which  were  hanged  railed  on  him,  saying,  If  thou  he 
Christ,  save  thyself  and  us. 

One  of  the  malefactors.     This  railer  seems  to  have  been  a  Jew,  and 

tlie  other  iiialcfactor  a  Gentile. 
He  sneers  at  Jesus'  assumption  of  the  name  of  Christ. 
But  the  penitent  directs  his  thoughts  to  Him-,  as  King. 
Railed  on  Him.     There  is  in  him  no  fear  of  the  judgment  of  God. 
The  miracles  of  Christ  to  him,  are  a  matter  of  mockery. 
Blind  and  hard  he  still  continues,  under  the  shadow  of  the  cross. 
As  others  equally  hardened,  lying  on  their  soft  death-beds. 
Bare  is  conversion  if  health,  strength  and  luxmy  prevail. 
Suffering  and  blaspheming,  prove  this  man  a  reprobate. 
Christ.     Luke  ii.  11,  and  tii.  23.     His  various  names  and  character. 

See  Notes. 
Thyself  and  us.     He  was  bold  to  speak  in  the  name  of  his  crucified 

companion. 
The  daring  man  thought  to  excite  general  derision,  by  his  exploit. 
Our  Lord  is  silent,  and  gives  his  scornful  "  save,"  no  answer. 
Punishment  in  itself,  does  not  lead  to  penitence. 
An  argument  unanswerable  against  the  Romish  doctrine  of  purgatorial 

salvation. 
The  incorrigible  are  hardened  by  the  stripes  inflicted.    Eev.  xvi.  10. 
The  fire  that  soitens  gold  only  hardens  clay. 
The  righteous  are  humbled,  and  their  dross  consumed.     Psa.  cxis.  G7. 


ets.    Matt,  and  Mark  use  the  plural.    A  common  idiom  many,  for  one  ;  "  Theij  nay," 
see  Matt.  xiv.  17,  wliile  in  describing  the  same  circumstance,  John  vi.  8  reads — "  One  ol 


498  SUGGESTIVE    C03I5IENTAR7  [CHAP.   XXIII. 

His  disciples."  Cyprian,  Cyril,  Augustine,  Ambrose,  Jerome.  Luke  says,  the  soldlert 
moi.'lted;  Matt.,  o»c  of  them  ran.  Luke  mentions  tlie  centurion  only  ;  'Matt,  xxvii.  5-i, 
"  eaii  those  with  him."  Sucli  discrepancies  only  teacli  tliat  human  hands  have  copied 
the  divine  original  text.  Two  traditions.  Meyer.  Lul^e  more  accurate.  Alford.  General 
expression  indsl^mtely  put.  Ebrard.  Both  mocked  at  first,  atterw.irds  only  one.  Athana- 
sius,  Origen,  Hilary,  Chryaostom,  Theophylact,  Alexander.  Plural  for  singular.  .Sc/iJc M.f- 
7ier,  Doddridge.  Ambiguity  in  a  word  of  Syriac  origin.  Eichorn.  The  other  class  of 
persons  taunt  Him.  The  passers  by;  the  priests  ;  the  soldiers  ;  now  the  thieves  insult. 
Augustine,  Andrews.  Ebrard,  Lichtenstein. 

ep\aiT4>ritJ-ei.  The  intoxication  of  frenzy,  after  having  received  the  stupefying 
draught;  said,  with  a  side  glance  of  wretched  vanity  upon  the  multitude  ("I  can  mock 
too").  Sii^r.  These  records  not  showing  the  least  emotion,  a  telling  proof  of  their  in- 
spiration. jVojo?-.  ovx'i.  crv  i\.  Tischendorf,  Alford,  Cod.  Sinai.  The  interrogative  form 
more  strikingly  expresses  the  sooni  and  contempt  intended.  Oosterzee.  kiymv,  omitted. 
Tischendorf,  Alford. 


40.  But  the  other  answering  rehuTced  him,  saying.  Dost  not  thou  fear  God,  seeing  thou 
art  in  the  same  candcmnation  ? 

But  th.e  otlier.     Perhaps  had  heard,  and  believed  while  in  prison. 

"  The  one  is  taken,  hut  the  other  left."     "  Even  so  Father,"  &c.     Matt. 

xxiv.  40  ;  xi.  26. 
God's  sovereignty  never  interferes  with  man's  responsibility. 
Christ  leaves  all  His  disciples  behind  in  His  knowledge  of  divine  things. 
Rebuked  him.     One  malefactor  begins  to  preach  to  the  other. 
He  bears  witness  to  the  dignity  and  power  of  the  Crncified. 
In  the  midst  of  mockery  like  the  blackest  hell,  this  lightning  flash  of 

faith  in  the  Truth,  breaks  forth. 
It  is  an  appeal  in  thunder  to  the  conscience  of  all  around. 
One  cast  out  from  society,  the^rst  to  confess  the  gloiy  of  Jesus. 
God  will  never  let  faith  in  Christ's  name  go  down. 
If  disciples  deny  and  forsake  their  dying  Master,  a  malefactor  will  teach 

what  consolation  is  found  in  Him, 
Dost  not  thou  ?     A  tacit  reference  to  the  recklessness  of  bystanders. 
As  though,  '■'  Let  others  jeer,  but  dost  tJiou  ?" 
If  long  a  penitent,  he  had  kept  silence,  amid  the  general  mockery. 
His  companion  in  including  him  in  "  ws,"  aroused  his  indignation. 
Evidences  of  genuine  repentance  and  faith,  1.  He  is  concerned  for  the 

salvation  of  his  fellow  sinner. 
2.  Ho  frankly  makes  covfcssion  of  his  own  guilt. 
'6.  lie  nobly  testifies  to  the  innocence  of  Jesus. 
4.  Ho  turns  to  the  Saviour  to  save  him,  "  Lord,"  &c. 


OUAP.  XXllI.]  ON    ST.    LUKE.  499 

!j.  He  prays,  "  Beniembcr  me  -when  Thou  comest,"  &c. 

C.  lie  humhly  K'gs  for  mercy,  asking  only  to  be  rememhcred. 

Fear.     Thi^  convictions  of  the  law,  lead  the  soul  to  dread  the  i^enalty. 

His  filial  fear  led  him  to  trust  his  soul  to  the  Redeemer. 

Indisputable  evidence  that  the  change  wrought  was  by  the  Holy  Ghost. 

"  Every  one  who  hath  heard,  and  learned  of  the   Father,  cometh  imto 

Me."     John  vi.  45. 
"  Ni)  man  can  come  unto  Me,  except  the  Father  who  scut  me  draw  Him." 

John  vi.  44. 
*'  No  man  calleth  Jesus,  Lord,  but  by  the  Holy  Ghost."     1  Cor.  xii.  3. 
He  may  have  heard  of  Christ  while  he  was  in  prison. 
John  the  Baptist,  Peter,  James,  and  we  know  not  how  many  disciples 

■were  imprisoned  for  their  faith  in  Christ. 


6  IVcpos,  Ilis  words,  and  tliose  of  Zacchppus,  the  purest  Greek  in  all  the  Gospels. 
Blnckwell.  A  Gentile.  Bengel.  But  He  would  not  have  spoken  of  Paradise  to  a 
Gentile.  One  of  the  seditious  Jews,  Mark  xv.  7.  Ramhach,  Alford.  He  had  heard  our 
Lord  preach.  Suarez,  Bengcl,  Pearce,  Kuinoel.  He  had  heard  Christ's  answers  to  Pilate. 
Euthymiuis.  He  was  struck  by  the  titk'  over  tha  cross.  Stier.  Convicted  by  the  terrible 
darkness.  Lighlfoot ;  by  our  Lord's  prayer  for  His  enimies.  Thcophijlacf, ;  Christ's 
shadow.  jBaron IKS  ;  Christ's  Godlike  patience  and  forbearance.  ^nrfreiM.  A'o/ converted 
on  the  cross,  but  in  prison,  being  instnicted  by  some  Christian  fellow-prisoners,  such  as 
John  in  Machaerus.  Koecher,  Bengel,  Boscnmullcr,  Elsleij.  His  name  was  Diemas,  and 
his  place  in  Papal  calendar  is  March  25.  Fererius.  An  instance  of  sovereign  grace.  Dod- 
dridge, Alexander.    A  convert  under  a  miraculous  call.  Tilleviont,  Heyne. 

Atjcttt)?.  a  plunderer,  a  robber,  a  highwayman  ;  an  insurrectionist.  Le  Clere,  Bosen- 
muUer,  Kuinoel.  ouSi  (i>oPrj.  Dost  not  thou,  ewu  thou,  in  thy  extremity  ?  Scholefield, 
W.  <C"  W.  Dost  thou  also  not  fear  God  ?  Alford.  For  en-cTi'/xa  auxy,  Kdyuii;  read  eTrtTiMw:/ 
avTiS  e(|)7).  Tischendorf,  Alford,  Cod.  Sinai. 


41.  And  we  indeed  justly  ;  for  we  receive  the  due  retvard  of  our  deeds  :  but  this  man 
hath  done  nothing  amiss. 
We.     He  classes  himself  with   the   other  in   condemnation,    not   m 

prayer. 
Jvistly.     "  If  I  have  done  anything  worthy  of  death,  I  refuse  not  to  die." 

Acts  XXV.  11. 
Yet  some  think,  such  a  penalty  against  God's  Word. 
It  is  a  morbid  charity  that  tries  to  nullify  the  decrees  of  divine  justice. 
In  some  cases  it  is  a  disguised  protest  against  future  punishment. 
With  others,  traceable  perhaps  to  concciiled  sympathy  with  fellow -workers 

in  sin. 


500  SUGGESTIVE    COiniENTARY  [CHAP.  XXIII. 

Due  reward.     Sounds  in  tlie  ear  of  Christ,  the  universal  ci-y  of  sinful 

humauity- 
This   murderer  bearing  honorable  testimony  to  Christ,  among  the  first 

fruits  of  ransomed  millions  won  by  the  Cross. 
N'otliing'  amiss.     A  remarkable  testimony  to  the  innocence  of  Jesus. 
He  may  have  been  executed  for  his  part  in  the  very  tumults,  to  the 

exciting  of  -which,  Jesus  was  charged. 
He  either  knew  of  the  innocent  life  of  the  Redeemer,  or  he  founded  his 

opinion  on  the  results  of  Herod  and  Pilate's  examination. 
The  worker  of  such  miracles  of  love,  he  knew  could  not  but  be  good. 


aroTToi',  harm.  Acts  xxviii.  6 ;  "  unreasoncihle,"  2  Thess.  iii.  2.      The  very  mildness  of 
teiTus  more  strongly  avers  His  iimocence.  Meyer. 


42.  And  he  said  unto  Jesus,  Lord,  remember  me  when  thou  comest  into  thy  kingdom. 

Lord.      Acknowledged    His   divine    name    when    His    disciples    had 

abandoned  Him. 
With  a  painful  sense  of  his  guilt,  he  did  not  request  immediate  deliverance. 
In  clearness  of  conception,  strength  of  faith,  he  surpasses  all. 
Ill  the  cross,  a  stumbling  block  to  mj'riads,  he  sees  a  kinghj  throne, 
Hemember.     Contrast  the  derision  of  one,  with  this  petition. 
Unbelief  mocks,  faith  prays.     Neh.  iiii.  14. 
With  astounding  faith,  in  the  face  of  a  mocking  world. 
He  puts  his  confidence  in  the  dying  One,  whose  last  garment  was  taken 

from  Him. 
He  reads  in  the  deepest  night,  the  superscription  aright. 
He  becomes  an  apostle,  at  the  moment  when  the  apostles  had  forsaken 

their  Lord. 
He  exhibits  charity  towards  his  comrade,  in  his  zeal  for  God. 
From  a  robber,  he  becomes  a  preacher  of  righteousness. 
In  the  might  of  his  newly  born  love,  he  first  proclaims  the  cross  among 

the  Jews. 
His  acceptance  was  a  perfect  justification  by  fiith  alone. 
Centurion's  means  of  grace  very  limited,  also  Sj'rophccnician's. 
The  penitent  thief  virtually  a  teacher  of  the  apostles. 
The  thief  manifests,  1.  Tear  of  God.     2.  Love  to  the  Saviour. 
3.  Honors  Jesus  as  King.    4.  Trusts  Him  as  Priest. 
5.  Confesses  his  guilt.     0.  Shows  sincerity  by  prayer. 


CHAP.  XXUI.]  ON  ST.  LUKE.  501 

7.  Expresses  bis  deep  Immility.     8.  Forgives  his  enemies. 

9.  Suffers  no  obstacles  (dying  agonies)  to  binder  bim. 

10.  Peter,  and  all  but  Jobnbad  forsaken  Him,  i^enitent  thief  owned  Him. 

11.  Almost  the  solitary  witness  at  that  time   of  the  Divinity  of  Christ. 

12.  He  recognized  a  kingdom,  whose  foundation  was  the  cross,  unknown 

even  to  the  disciples. 

13.  Admonition  of  a  fellow  sinner,  shows  his  faith  by  his  works.     Jas. 
ii.  18. 

The  sheep  and  the  goats  of  Matt.  xxv.  here  find  emblems. 

What  were  the  Messianic  honors  (Luke   xxii.   12)  of  the  twelve,  to  the 

thief? 
"UTiat  were  tbcy  to  penitent  Mary,  bathing  His  feet  with  tears  ? 
Thy  kingdom.     Luke  iv.  43.     What  unbelief  derides,  faith  rejoices  to 

accept  and  trust. 
The  two  ways,  in  which  sinners  meet  the  terrors  of  eternity. 
A  prayer  worthy  of  one,  who  had  followed  Him  with  apostles. 
All  the  disciples  save  John  bad  fled. 
Judas  bad  betrayed  Him,  Peter  bad  denied  Him. 
Pilate  had  be-en  weak,  the  priests  and  people  malicious. 
Yet  the  thief  himself  dying,  trusts  Jesus  dying,  to  command  and  open  the 

gates  of  Paradise. 
He  acknowledges  Christ's  right  to  dispose  of  kingdoms. 
"In  that  august  moment,  only  think  of  such  a  wretch  as  I." 
Apostles  could  hardly  believe,  Christ  would  ever  die  at  all. 


Kvpie.  Omitted  by  the  most  ancient  authorities.  Tischendorf,  Alford,  Cod.  Sinai. 
Mi'ijo-07)Tt.  Perilous  to  imitate  this  at  the  last  of  life.  He  would  be  devoid  of  sense, 
■who,  on  seeing  a  man  fall  many  fathoms  deep,  without  breaking  his  neck,  should  try  the 
same  experiment.  Vischer.  It  is  often  quoted  to  prove  the  validity  of  death-bed 
repentance. 

"  There  was  one,  that  none  might  despair, 
Ajid  but  one,  that  none  might  pj-esume."    You7ig. 

No  one  dare  limit  the  Holy  One  of  Israel.  But  here  is  no  evidence  of  an  eleventh 
hour  repentance.  Convicts  were  oftcti  coniined  for  years  in  prison  among  the  Jews, 
Gen.  xxsix.  20 ;  1  Kings  xxii.  27;  Jer.  sxxvii.  21.  This  felon  may  have  heard  some 
fcUow-prlsoner  (Matt.  xiv.  3)  unfold  the  doctrines  of  grace.  "  What  a  man  soweth,"  etc. 
Gal.  vi.  7.  This  is  the  only  case  in  the  Bible  in  which  an  eleventh  hour  repentance  is 
even  pretended  to  be  found.  He  repented  after  joining  with  the  other  malefactor  in  his 
mockery.  Ambrose,  Lange.  If  he  had  not  blasphemed,  who  knows  if  the  Lord  would  have 
converted  him.  Zinzendorf.  Among  the  miracles  dmlng  the  Passion,  none  greater  than 
this  malefactor's  faith.  Sjjencr,  i^c)/7^e.  In  its  features  the  case  can  never  bo  repealed. 
Parker.  His  conception  of  Christ's  kingship  in  advance  of  the  apostles.  Lightfoot, 
Bengel.     We  are  such  slaves  to  an  average  expericnee  in  religioii,  'ihat  we  are  sceptical 

45 


502  SUGGESTIVE    COMMENTARY  [CHAP.  XXIII. 

with  regard  to  anything  greatly  transcending  it.  Brown.  ^^  Eemcmher,  "  implies,  1.  The 
sonl  survived  the  body.  2.  The  world  to  come  ia  one  of  retribntion.  3.  That  Christ  had 
a  right  to  a  Idugdom.  4.  That  His  kinfrdom  was  in  a  better  world  than  this.  5.  That 
Christ  would  not  keep  this  kingdom  to  Himself.  6.  That  He  would  bestow  it  on  those 
who  are  penitent.  7.  The  key  of  this  kingdom  even  then  hung  at  Christ's  girdle.  8.  lie 
rolls  his  whole  salvation  on  Christ.  A'fss. 

eAOr)?,  the  chief  word  in  the  clause,  at  Thy  cominn,  in  Thy  TtingiTom.  iv  ttj  ^airtXeCa, 
uov,  in  reijnum  tuum.  Vulg.  The  A.  F.,  following  the  Vulgate  (so  also  Luther),  renders 
this,  "  into  thy  kingdom"  which  is  a  sad  mistake,  as  it  destroys  the  f:>rce  of  the  ex- 
pression. It  is,  in  THY  KINGDOM — WITH  THY  KINGDOM,  80  "s/ia?i  come  in  i?is  p/jri/," 
Matt.  XXV.  31,  which  A.  V.  has  rightly  translated.  Alford.  Tby  kingdom  upon  earth.  De 
Wette,  Neander.  A  present  manifestation  of  His  kingly  power.  Stier.  His  hope  of  the 
Messiah  was  that  of  a  Jew.  Lange.  Christ  was  the  centre  of  His  kingdom.  Trench, 
Scholcfield.  Fr.ilh  in  Christ,  and  confession  of  Him,  can  never  fail  the  penitent.  Luther. 
This  faith  shnii.ed  all  that  stood  by,  even  the  twelve  apostles.  KoUoclc.  This  thief  is  an 
example  of  electing  grace,  and  good  works  as  its  fruit,  whilst  death-bed  repentance  is 
rarely  genuine.  Baxter.  This  thief  would  fill  a  conspicuous  place  in  a  list  of  the 
triumphs  of  faith,  supplementary  to  H?b.  xi.  Alford.  This  man's  faith  dogmaircally 
considered  was  truly  astounding.  Be  Wette.  Not  free  from  carnal  ideas  of  the  Messiah. 
Oosterzee.    The  well  known  eiiitaph  of  Copernicus. 

Nan  parein  Paulo  veniam  requiro,  gratiam  Petri  neque  posco, 
Sed  quam  in  crucis  ligno  dederis  latruni,  sedulus  oro.    Oosterzee^ 


43.  And  Jesus  said  unto  him,  Verily  I  say  unto  thee.  To  day  shall  thou  be  leith  me  in 
Paradise. 

Jesus  said.     This  is  the  second  word  from  the  cross. 

The  first  was  one  of  intercession,  the  second  of  promise. 

The  first  secm-es  a  term  of  grace,  the  second  throws  open  the  door  of 

mefcy. 
The  first  has  for  its  end  justification,  the  second  glorification. 
The  first  executes  the  priestly  function,  founded  on  His  death. 
The  second,  His  kiwjlij  office,  while  under  supreme  contempt. 
Unto  him.     The  taunts  of  the  others.  He  did  not  notice. 
He  had  not  seen  so  great  faith  even  in  disciples.     Luke  vii.  9. 
It  was  to  Him  "  a  song  in  the  night."     Psa.  Ixxvii.  6. 
Verily.     Implies  Divine  authority,  to  make  the  grant  of  Paradise. 
He  cannot  see  these  criminals,  without  adding  to  His  own  agony. 
In  the  hearing  of  all  that  preceded,  Jesus  had  kept  silence. 
No  one  supplicates  in  vain.     He  can-not  now  keep  silence. 
Hatred  is  silent,  and  His  love  has  the  last  word. 
His  joy  over  this  returning  penitent,  breaks  forth  into  praise. 
No  strengthening  angel  from  heaven,  could  have  been  more  welcome. 


OHAP.  XXIII.]  ON    ST.    LtTKE.  508 

On  the  cross,  He  Himself  has  a  foretaste  of  Paradise. 
His  sacred  "  Verily,"  recalls  the  "  Verily,  verily,''''  oi  former  days. 
In  this  viovd  all  is  certainty.     1.  The  sincere  penitence  oi  thti  Ihief.     2 
His  merciful  acceptance.     3.  The  assurance  of  future  life.     4.  The 
promise   of  reunion  with  Jesus.     5.  The  instant  fulfiiment  of  his 
prayer. 
The  infinite  willingness  of  Jesus  to  save  to  the  uttermost.     Heb.  vii.  25, 
No  man  ever  received  so  strong  assurance  of  forgiveness. 
Yet  he  was  never  baptized,  and  never  had  communed. 
Romanists  vainly  say,  Christ's  blood  from  His  side  sjirinlded 'him. 
Christ  aboii't  to  open  again  the  closed  gates  of  Paradise. 
God's  sovereign  mercy  is  seen,  "  one  taken,  and  another  left,"     Luke  xvii. 

36. 
To  day.     A  significant  reply,  granting  more  than  was  asked. 
His  prayer  referred  to  the  time  future.     Verse  42. 
Our  Lord's  reply  clearly  disposes  of   the  question,  as  to  the  conscious 

existence  of  the  soul  after  death. 
Note,  the  Lord  replies  definitely,  to  all  he  asked. 
The  appeal  eried  "  Lord,"  He  says  "  Verily  I  say,"  I,  Jehovall. 
He  asked  for  remembrance  ;  perfect  fellowship  is  promised. 
A  long  future  delay  gives  place  to  "  To-day." 
The  "  kingdom"  gives  place  to  the  splendors  of  heaven  itself. 
The  limitless  glory  of  Grace,  here  begins  its  dominion. 
Golgotha  becomes  an  absolving  judgment  seat. 
The  stake  of  the  cross,  becomes  a  throne  of  grace. 
Deaih-bed  to  the  Christian,  is  as  the  cross  to  the  malefactor. 
From  it,  he  turns  a  supplicating  ej^e  to  the  cross  of  Jesus. 
Conversion  of  the  thief,  gives  no  encouragement  to  a  death-bed  repent- 
ance. 
His  knowledge  is  far  too  great,  his  faith  too  mature. 
His  confession  too  sound,  his  penitential  love  too  strong. 
He  seems  to  comprehend  the  entire  plan  of  salvation. 
God  can  do  a  great  work  in  a  short  time. 
At  the  resurrection,    "  In  a  moment,  in  the  twinkling  of  an  eye,  we 

shall  be  changed."     1  Cor.  xv.  52. 
Paradise.     This  word  is  used  of  the  garden  of  Eden  by  the  LXX. 

Gen.  ii.  8. 
Jewish  name  for  JTades,  where  the  righteous  await  resurrection. 
It  was  a  name  for  the  heavenly  abode  of  the  blest.     2.  Cor.  xii.  4.     Eev. 

ii.  7. 
Kote  how  near  eacli  dying  believer  is  to  glory.     Luke  xvi.  22. 


504  SUGGESTH^    COMMENTARY  [CHAP.  300X3. 

lu  the  liour  be  departs,  lie  is  with  Christ.     Phih  i.  23. 

We  are  putting  on  weeds  of  viourning,  they  are  rejoicing. 

Death  to  an  unrenewed  soul  a  solemn  thing,   to  a  believer,  "  gnhu^^ 

Phil.  i.  21. 
This  word  was  consolation  to  the  females  around  the  cross. 
Here  grew  happier  trees,  than  Golgotha  ever  knew. 
He  uses  the  most  august  term  for  the  seat  of  happiness, 
Amidst  the  profoundest  depths  of  His  own  sufferings. 
This  word  from  the  second  Adam,  implies  the  curse  undone. 
Death  overcome.  He  reinstates  men  in  their  lost  mercies. 
The  crown  of  thorns,  typical  of  the  sorrows  of  earth. 
The  cross,  an  unfolded  banner  publishes  in  three  tongues  His  victory. 
His  arms  spread,  would  embrace  the  salvation  of  the  world. 
He  receives  the  homage  of  the  dying  thief,  and  opens  heaven  to  him. 


6  'Ijjcrov;,  omitted.  Tischendorf,  Alford,  Cod.  Sinai,  (rqixepov,  "  To  day,  I  say  unto 
thee."  Baronius,  Bossuct.  Such  punctuation  absurd.  Olshaiisen.  It  contains  a  bis  dat, 
qui  cito  dat.  Between  his  own  and  the  malefactors'  death,  Christ  might  perform  His 
triumphal  course  through  the  under  u-orld,  and  yet  be  in  Paradise  on  the  same  day. 
Stier, 

■napaBtCcria.  A 'word  of  Persian  origin,  signifying  apnri;  or  garden.  Ilerodotux, 
Xenophon,  Diodorus.  The  region  of  Hades  appointed  to  the  righteous.  Talmud,  Buxtorf. 
Paradise  did  not  hecome  the  resting  place  of  the  righteous  until  Christ  came.  Arndt. 
Paradise  first  opened  by  the  second  Adam.  Clirysostom,  Brcntius.  A  new  Paradise  wa^s 
founded.  Lange.  Another  form  of  consolation,  '•  Be  of  good  cheer."  Stier.  Abode  of  joy 
in  Hades.  Meyer.  A  desire  to  decree  the  dogma  of  purgatory,  pretends  to  find  proof 
here.  Strangely  misled  by  1  Peter  iii.  19,  Jesus  is  made  to  announce  His  triumph  to 
the  imprisoned  spirits  in  a  place  or  state  of  imperfect  bliss.  Alford.  Leighton,  on  1 
Peter  iii.  19.  His  soul  goes  to  Hades,  and  His  spirit  to  the  Father.  Olshausen,  A  part 
of  Sheol  appointed  to  Gehenna.  Grotius.  N6t  the  heaveply  Paradise,  2  Cor.,  xii.  4; 
Eev.  ii.  7 ;  but  a  part  of  Sheol,  opposed  to  Gehenna  and  called  indifferently  Paradise 
and  Abraham's  bosom.  Oosterzee,  Wordsieorth.  I'legions  of  Paradise  not  heaven.  Ter- 
tullian,  Origen,  Wetstein.  Christ  promised  more  than  he  aslied.  liosenmuUer.  Not 
heaven  proper,  for  David  Himself  had  not  yet  reached  it,  Acts  ii.  3i.  Irenccus. 


41.  And  it  was  about  the  sixth  hour,  and  there  loas  a  daj-kncss  over  all  the  earth  until 
the  ninth  hour. 

Sixth  hour.     Pilate  delivered  our  Lord  to  the  Jews  ab^ut  G  a.m. 

Day  in  Winter  and  Summer  was  divided  into  four  periods  of  three  Lours 

each. 
To  each  of  those  periods,  the  term  hour  was  applied. 


CHAP.  XXIII.]  ON    ST.    LUKE.  HOD 

The  niglit  was  divicled  into  four  co-equal  -watclies. 

They  cruciliecl  Him  about  9  a.m.  15tli  of  month  Nisan. 

Persons  generally  lived  two  or  three  days  on  the  cross. 

The  darkness  began  about  12  o'clock  and  lasted  till  about  3  p.m. 

Ivonians  reckoned  from  midnight,  Greeks  from  sunrise. 

Our  exact  time,  unknown  to  their  water  clocks  and  hour  glasses. 

No  imagination  ever  pi'oduccd  a  poem,  equal  to  this  reality. 

Loud  thunder  tones  from  above  and  within,  interpret  the  Cross. 

The  Cioss,  a  tree  which  bears  fruit  without  blossoms. 

This  is  the  second  centre  of  history,  the  history  of  histories. 

A  revelation  of  "  the  deep  ikings"  of  the  Godhead.     1.  Cor.  ii.  10. 

The  suffering,  dying,  and  rising  of  Christ,  type  of  the  conflict  between 

light  and  darkness. 
Darkness.      During  full  moon  in  Passover,  an  eclii^se   of  the    sun 

impossible. 
Nature  was  in  mourning  for  her  Son  and  Lord. 
Signs  were  wrought  before  all  Israel  at  the  giving  of  the  Law. 
The  desperate  stupidity  and  unbelief  of  men,  are  roused.     Hub.  xii.  26. 
At  His  birth,  night  became  bi'ight,  as  though  heaven  dawned. 
At  His  death,  day  darkened  into  a  miraculous  night. 
But  one  Evangelist  tells  of  the  bright  birtli-night.     Luke  ii.  9. 
Three  inspired  witnesses,  tell  of  that  superuatm-al  darkness. 
The  veil  on  the  hearts  of  Jews,  a  thicker  darkness. 
All  the  earth..     Gr.  over  all  the  land;  extent  unknown. 
Ninth  hour.      Infinitely  important,  to  the  Lord,  His  friends,  to  the 

v.'orld,  to  His  Father. 
The  wonders  of  Nature,  tell  of  the  honors  of  the  dying  Saviour. 
The  ministiy  of  the  Spirit,  abolishes  the  letter  of  the  O.T.     Col,  ii.  14. 
The  heathen  oracles  were  henceforth  doomed  to  silence. 
The  whole  empire  is  in  sackcloth,  when  a  monarch  dies. 
To  day,  the  whole  creation  is  in  gloom  at  the  death  of  Jesus. 
Darkness  lasted  three  hours,  half  the  time  He  hung  on  the  cross. 
After  ii  long  silence,  this  unearthly  gloom  preceded  His  death. 


f,S-q  added  after  r'v.  Tisehendorf,  Alford.  eKTr).  Ci-uclfied  the  third  hour  (9  o'clock). 
John  makes  Filate  intercede  at  the  sixth  hour,  12  o'clocli.  John,  writing  for  the  Asiatic 
ChuiChes,  uses  Roman  time  (i.e.  begun  at  midnight).  Luke  uses  Greek,  (beginning  at 
Bunrise).  Grcswell,  Andrews.  Uncertain  if  Jewish  and  Roman  time  difl3red.  Becker. 
Luke  never  used  the  Roman.  Meyer,  Alford. 


506  SUGGESTIVE    COMMENTARY  [ciIAP.  XXIH. 

a-KOTOi.  Phlerjon  a  chronicler,  under  Hadrian,  and  Thallus,  of  the  second  century, 
are  siipi'osed  to  allude  to  it.  Josephus'  omission  favorable  to  Chi'istianity.  Major,  Euse- 
hhi€,  Gospel  of  Nicodemus.  The  gloom  preceding  an  ordinary  earthquake.  Pauliia, 
Lange,  Milman,  Olshausen.  Miraculous;  partial  until  the  ninth  hour,  then  total.  Meyer. 
verse  44  the  effect,  45  the  cause.  Oosterzee.  Dionysius  the  Areopagite  cried  out,  "  God 
is  suffering,  or  the  world  is  perishing."  Suidcis,  Heubner.  Thamus  the  Egyptian  pilot 
heard  a  voice — "  Great  Pa~i  is  dead."  Plutarch,  Wetstein.    Dense  clouds.  Bloomficld. 

Tqv  yrjv.  Judaea  alopr .  Erasmus,  Meyer,  Alexavdcr,  Ebrard,  Ohhausen.  The  word 
applies  to  the  world.  Major;  -ahole  vorld.  Lange,  Grotius.  As  far  aa  their  present 
knowledge  extended.  Alj'ord. 


15.  And  the  sun  was  darkened,  and  the  veil  of  the  temple  was  rent  in  the  midst. 

Stm  darkened.     Unspeakable  solemnity  deepens  the  -wonders  of  tlio 

crucifixion. 
Secret  connexion  between  the  kingdoms  of  Grace  and  Nature. 
Nature  was  in  mourning  for  the  greatest  of  her  sons. 
Light  and  darkness  united  at  His  death  on  Calvary. 
The  night  of  suffering,  with  light  of  divinity  incarnate. 
The  night  of  death,  with  light  of  resurrection  hope. 
The  veil.     There  was  one  veil  before  the  sanctuaiy. 
The  other  between  the  sanctuary  and  Holy  of  holies.     Hcb.  ix.  3. 
The  latter  intended.  Heb.  ix.  7;  x.  19.  Cherubim  in  needlework  covered  it. 
Its  texture  was  cloth  and  leather,  looped  at  either  end. 
Suspended  on  four  columns  covered  with  gold. 
Terajjle.     Luke  i.  9  ;  and  ii.  27.  See  Notes. 
Rent.     Typified  the  passing  away  of  the  Jewish  dispensation. 
It  testifies  a  new  dispensation  begun,  a  perfect  atonement  made. 
It  being  high  day,  incense  was  being  offered  by  the  High  priest. 
The  midst.    Being  suspended  by  the  two  comers,  one  half  fell  each 

side,  exposing  the  Holy  of  holies. 
The  middle  wall  of  partition  no  longer  divided  Jew  and  Gentile.     Eph. 

ii.  1-1. 
Humanity  now  has  free  access  to  God's  sanctuary. 
The  great  jjall  spreading  over  the  nations,  is  rent.     Isa.  xsv.  7. 
Heaven  and  caitli  unite  in  honoring  the  crucified  Lord. 
Miracles  of  nature  and  grace  accompany  the  salvation  of  mankind. 
His  funeral,  how  it  was  tolled  from  above,  and  performed  on  earth  ! 
Saints  arose.     Mutt,  xxvii.  52.     Christ  dying  rent  the  rocks,  but  rising", 

gave  life  to  the  dead. 


CHAP.  XXIII.]  ON    ST.   LTJKE.  507 

e<7)coTi'<T0y) .  The  earth  darkened  until  the  ninth  hour,  then  the  sun  became  dark  also. 
Meyer.  Genuineness  of  this  verse  doubted.  Dc  WctU^ ;  cancelled.  Grienbach.  Synijiathy 
of  nature  with  humanity  Tradition  speaks  of  similar  phenomena  at  the  death  of  Komu- 
lus,  CKsar,  and  others.  The  strikingly  expressed  idea  in  the  well  known — Sol  tibi  sigua 
dabit,  sokm  quis  diccre  falsum  audeat, — became  on  this  occasion  a  reality.  Oos/erzce. 
Ilis  mother,  "vfter  the  darkness,  committed  to  John.  Kraft.  John  took  her  to  a  hired 
house.  Greswell.  One  occupied  at  the  feast.  Slier.  She  is  sx)ared  the  pain  of  seeing 
His  last  agonies.  Benrjel.  • 

KOTaTreTao-fia.  It  was  not  the  first  veil,  hut  the  second,  dividing  the  Holy  place  from 
the  Holy  of  holies.  Ellicott.  Being  suspended  by  two  corners,  the  priest  entered  by 
Bide  of  it.  Linhtfoot,  Larmey,  Ehley.  From  Luke's  account  it  might  seem  as  if  the  veil 
KVLS  rent  before  the  death  oi  Jesus.    Matthew's  details  (xxvii.  51)  correct  this.  Al/ord. 


4(5.  IT  And  when  Jestis  had  ^Hed  with  a  loud  voice,  he  said.  Father,  into  thy   hands  I 
commend  ini/  spirit  :  and  having  said  thus,  he  gave  up  tlie  ghost. 

liOud  voice.     Exhausted  nature  with  men,  cannot  thus  be  beard. 
But  Christ's  divinity  ever  sustained  His  humanity. 
Those  words  of  mysterious  import  Cok  ii.  15.,  may  refer  to  this  cry. 
Patter.     Victory  of  faith.     His  confidence  in  the  divine  love  triumphs 

over  all. 
His  last  word  stretches  on  to  eteraity. 
It  announces  His  en  trance  into  the  presence  of  God. 
It  is  finished.     Jchn  xix.  30.     His  farewell  greeting  to  suffering  on 

earth. 
Into  thine  hands.     His  entrance  greeting  into  heaven. 
His  last  avowal,  "  I  am  the  Son  of  Gop,"  and  dies  ! 
Stephen  prayed,  "Lord  Jesus,  receive  my  spirit."     Actsvii.  59. 
His  death  shews   1.   The  greatest  tranquillity  of  mind.     2.  The  highoF.t 

love  to  man.     3.  The  greatest  mediatorial  power.     4.  The  greatcBt 

glory  of  the  Son. 
The  triumph  of  Christ's  euemies,  ends  in  their  overthrow. 
By  the  tree  Paradise  was  lost,  by  the  tree  of  the  Cross  it  was  regained. 
Into  thy  hands.     He  does  not  yield  Himself  up  to  the  blind  power  of 

nature. 
A  word  of  Scripture,  the  torch  which  lighted  Him  through  the  valley. 
He  lived  in  the  Scripture,  and  died  with  it,  on  His  lips.     Psa.  xxxi.  5. 
'Tis  not  the  battle  cry  of  a  conqueror,  fighting  his  way  to  victoiy : 
Nor  the  death-ciy  of  a  spirit,  struggling  iuto  eternal  security. 
This  surreuder  expresses  a  profound  repose  after  toil. 
A  majestic  word  of  divine  authority,  not  His  death  sigh. 
Into  His  Father's  protection,  power,  and  keeping  Ho  committed  Himself. 


508  SUGGESTIVE    COMMENTARY  [CHAP.  XXIII. 

We  know  but  little  after  death.     This  word  is  enough. 

Death  is  a  vanquished  enemy,  robbed  of  his  sting. 

Paul  had  committed  his  immortal  hopes  to  Christ.     2  Tim.  i.  12. 

My  Eedeemer  dies  for  me,  how  ought  I  to  live  ? 

Since  His  death,  we  need  no  more  sacrifice  for  sin.     Heb.  x.  12. 

Like  a  grain  of  wheat,  He  dies  to  bear  much  fruit. 

I  commend.      An  act  of  faith,  an  act  of  dignity,  revealing  the  dying 

LOED. 

His  dying  was  not  the  j'nssii-e  dying  of  any  other  man. 

At  the  mysterious  moment,  He  deliberately  returns  His  life.     John  x.  18. 

He  does  not  lose  His  consciousness,  for  one  vanishing  instant. 

His  death  is  the  act  of  His  own  will,  in  the  full  vigor  of  life. 

There  was  no  obscuration,  gradual  weakening,  or  convulsion. 

Like  His  birth,  His  death  was  the  only  miracle  of  its  kind. 

Death,  to  Him  His  last  act.  His  stepping  into  Paradise. 

He  came  from  the  Father,  He  goeth  to  the  Father.      John  xvi.  28. 

In  this  act  Ho  commits  all  the  spirits  of  the  sanctified,  as  one  with  Him, 

to  the  Father. 
The  d}ing  word  of  tlie  Conqueror  and  Forenmner,  becomes  our  test-word. 
What  kind  of  "finish,"  wilt  thou  my  soul  bring  before  God  ? 
I(Iy  spirit.     His  human  spirit,  He  does  not  mention  His  body. 
Be  willing  to  die  ivhere,  and  hoic,  God  jjleases. 

Not  under  gorgeous  canopy,  but  poor,  naked,  on  the  cross,  Jesus  dies. 
"  This  much  I  do  for  thee,  sinner,  ichat  tvilt  thou  do  for  Me  ?" 
He   gave  up  the   ghost.     Breathed  His  last.     Neither  Matt.,  Mark, 

John  or  Luke  say  "  He  died." 
An  act  of  divine  sovei'eignty,  true  of  n©  creature. 
No  creature  can  detain  his  spirit,  demanded  by  God.    Ecc.  viii.  8. 
Ordinarily,  the  crucified  lived  one,  two,  three,  or  four  days  on  the  cross. 
Sad  prospect,  "  the  Eesun-ection  and  the  Life",  dies.     John  xi.  25. 
The  earth  did  qtiake.      Matt,  xxvii.  51.     Jerusalem's  temple  and 

towers  totter. 
Of  all  the  earth,  the  ci-oss  of  Chiist  nlone,  is  unshaken. 


tt-rre.  Of  the  seven  ■words  on  the  cross ;  1.  The  ohject  of  the  redeeming  work.  2  and 
8.  Its  fruit  and  power.  4.  Its  price.  C.  Its  extent.  6.  Its  oonsummation.  7.  Its  perfect 
end.  Drasckc.  1.  Contains  the  whole  doctrine  concerning  forgiveness.  2.  The  restora- 
tion of  that  which  was  lost  in  Adara.  3.  Corrects  a  mistake  concerning  His  mother, 
which  has  filled  ages  with  its  sad  results.  4.  Pierces  the  depths  of  humauity,  struggling 
towards  a  Uodcemer.  Slier.  A  parallel  -with  the  seven  petitions  of  the  Lord's  prayer. 
llfngel. 


OHAP.  XXrn.1  ON    ST,    LUKE,  609 

Trapaf^crofiat.  Commendo.  Vulgate  ;  I  -wiU  commend.  Bengel.  Coriolanua,  Roins 
Into  exile, — " Friends  to  j-ou,  J  commend  my  children.'  Bloomfield.  7rapaTL9eiJ.ai.Tis- 
cheiulorf,  Lachmann,  Cud.  Sinai.  The  crisis,  whon  the  sudden  horror  of  death  came 
near.  Kbrard.  A  flying  from  the  terrific  form  of  death,  into  His  Father's  arms.  Lanqe. 
He  is  infinitely  elevated  above  the  poor  question  of  mortals, — "  To  be  or  not  to  be  1 ' 
Krummacher.  Act  of  His  holy  will.  Greswell,  Alexander,  Jones.  Came  naturally. 
Pearson,  EUieott,  Andrexcs.  Breaking  of  His  heart,  caused  by  mental  anguish.  Stroud, 
Itichter.  Huss,  on  his  way  to  the  funeral  pile,  repeatedly  said.,  "I  commit  my  spirit  into 
thine  hands,  0  Lord."  Multitudes  have  innocently  used,  "J  commend,"  but  Stephen 
core  properly  says  "  Receive."  The  Father  received  Him  in  dying.  He  receives  us.  A 
determinate  delivering  up  of  His  spirit  to  the  Father.  Alford. 

nvev/xa. — Luko  i.  S5.  He  deposits  His  spirit  as  a  jewel,  hoping  to  receive  it  again  on 
the  third  day.  Rumbach.  Tho  dead  appearing  in  the  Scriptures  without  a  body,  called 
■nvsviJLaTa,  Acts  xsiil.  8,  9. 

efeVi-eucrev.  Term  used  by  Homer,  Euripides,  Aesch.,  Sappho;  Breathe  out  or 
expire.  efeVwucrec  used  also  by  Mark.  Matt,  has  a<l>rJKev  to  irvivij.^,  emisit  spiritum. 
The  A.  v.,  a  phrase  of  our  own  times.  Acts  v.  5,  a  very  inexact  translation.  John  only 
of  the  disciples  present.  Sticr.  The  order  of  the  events : — Before  the  darkness,  1.  Prayer 
for  enemies.  2.  Promise  to  the  penitent  thief.  3.  His  charge  to  John.  4.  Cry  of  dis- 
tress. 5.  "I  thirst."  6.  " It  is  finished."  7.  Commending  His  spirit.  Stier,  Greswell, 
Andrews, 


47.  Noio  when  the  centurion  saw  lelMt  was  done,  he  glorifiai  Qod,  saying.  Certainly 
this  was  a  righteous  man. 

The  centurion.     Luke  vii.  2.  See  Notes. 

His  testimony,  undoubted  inspiration  of  the  Holy  Spirit. 

What  was  done.     He  had  listened  to  the  seven  words  oi  Christ  from 

the  cross. 
A  divine  siguificance  of  sound,  in  the  seven-toned  symphony. — 
The  first  gracious  word  embraced  a  guilty  world. 
The  second  invited  all  in  distress,  to  their  sympathizing  King. 
The  third  a  pledge  of  His  care  of  all  He  leaves  upon  earth. 
The  fourth  in  its  mysterious  depth,  the  kernel  of  redemption. 
The  fifth  a  touching  appeal,  to  the  moral  sympathies  of  our  nature. 
The  sixth  the  sublimest,  widest,  and  most  boundless  of  the  series. 
The  seventh  the  seal  of  the  faith  of  all  the  disciples  of  Christ. 
Glorified  God.     First  fruits  of  His  death,  not  a  doctor  of  the  law. 
Nor  Pharisee,  nor  Jew,  but  a  Gentile  soldier,  who  glorifies  God. 
During  three  hours  darkness,  light  dawned  on  his  pagan  mind. 
The  moment  of  Christ's  death,  was,  to  him,  one  of  a  new  life. 
Ho  was  a  type  of  Jews  rejected,  and  of  the  Gentiles  called. 


510  SUGGESTIVE     COIklMENTAKY  [cHAP.  XXUI. 

They  that  were  with  Him,  &c.,  Matt,  xsvii.  54.     Roman  soldiers, 

Gamblers  beneath  the  cross,  became  confessors. 
Those  who  cast  lots  for  His  coat,  at  the  end,  become  witnesses  of  His 

Divinity. 
Military  guard  beneath  the  cross,  become  a  camp  of  peace. 
Certainly.     In  very  truth,  he  thus  endorses  all  Christ  said. 
He  approves  His  divinity,  in  calling  God,  His  Father. 
His  enemies'  testimony,  was  "  He  made  Himself  the  Son  of  God."     John 

xix.  7. 
Righteous  -man.      Perfect,   Tyndale.     Just,   WicUiffe.     A  common 

appellation  of  the  Messiah, 


eKaTWTapxos.  Luke  relates  it  as  supernatural.  Lightfoot,  Benrjel,  Oreswell,  Lnthardt, 
Meyer.  OrAinaij  fact.  Calvin,  Tholuck,  Ebrard,  Ewcdd,  Al/ord.  iixotos.  Truly  this 
man  was  righteous.  E.  V.  wrongly  and  ungrammatically  rendered.  It  makes  "  a 
righteous  man  "  (Lute)  stand  in  the  place  of  "  the  Son  of  God  "  (ilark).  Al/ord.  "  Truly 
this  man  was  just,  i.e.  truthful.  He  was  the  Son  of  God,  for  he  asserted  it."  Alexander. 
Probably  Luke  explains  by  6iVatos  fiv,  the  sense  i-n  which  the  centurion  used  the  words 
vtbs  ^1/  ©eov.  Wordsworth.  The  echo  of  superstition  as  well  as  voice  of  sincere  faith. 
Oosterzee.  Centurion's  conception,  our  Lord  was  a  demi-god.  Meyer.  Mark  fills  out 
Luke's  expression.  The  centurion  doubtless  spoke  in  Latin. — Homo  Justus  erat  Filius 
Dei.  Hence  the  article  is  wanting  in  the  Greek,  as  the  Latin  is  without  that  part  cf 
speech.  Stier.    Centurlc.-,,  a  convert.  Theophylact. 


48.  And  all  the  people  that  came  together  to  that  sight,  beholding  the  thiigs  which 
trcre  done,  smote  their  breasts,  and  returned. 

All  the  people.-   Gr.  the  multitudes.    Witnesses  were  many  at  the 

Passover, 
Between  one  and  two  million  of  Jews,  from  all  parts,  were  there. 
Each  one  had  doubtless  heard  of  Jesus  of  Nazareth. 
At  that  sig-ht.     They  saw  sights,  they  did  not  come  to  see. 
The  thi-ngs.     The  sun  darkened,  eaithquake,  rending  veil,  itc. 
Emote  their  breasts.  Sign  of  self-accusation.    Luke  viii.  52  ;  xviii.  13 
The  voice  of  reason  and  conscience,  gave  this  testimony  in  answer. 
After  the  fearful  prodigies,  we  hear  no  more  raillery. 
Both  Jew  and  Gentile  left  Calvary,  self-condemned. 
Proud  Pharisees  who  secured  the  death  of  the  Saviour,  after  witnessing 

the  sun  darkened,  veil  rent,  and  nature  sighing,  found  no  rest  on 

their  couch  that  awful  night. 


CHAP.  XXm.]  ON    ST.    LUKE.  511 

The  best  friend  the  prcaclier  has  in  his  congregation,  is  conscience. 
He  who  dcsjres  peace  verily  must  make  it  his  friend. 
Thus  the  hesirts  of  men  were  prepared  for  the  Pentecost. 


ox^oi.    The  priests  and  scribes,  not  the  people,  had  derided.  PooU.     Matt,  xsvii.  39 
eecms  to  imply  the  contrary.  Stier. 


49.  And  all  his  acquaintance,  and  the  women  that  followed  him  from  Galilee,  stood 
afar  off,  bclu>lding  these  things. 

Acquaintance.     John  had  led  Mary  to  his  own  home.      Johuxix.  27, 

Peter  was  wandering  broken  and  dispirited. 

The  sheep  were  scattered,  since  the  shepherd  was  smitten. 

Women.     Female  fidelity  remained  unshaken,  among  many  faithless. 

"  Last  at  the  cross,  first  at  the  sepulchre." 

Love  kept  her  place,  when  faith  suffered  shipwreck. 

Hope  weary  and  faint  had  folded  her  wings  in  despair. 

The  apostles  selected  to  erect  His  kingdom,  were  not  there. 

The  Bible  incidentally,  hut  with  divine  wisdom,  honors  the  character  of 

females. 
Ever  a  sign  of  a  very  had  heart  to  speak  contemptuously  of  the  sex. 
Galilee.     Luke  i.  26.     See  Notes. 

Afar  off.     Many  disciples  follow  Him  at  a  distance.     Matt.  xxvi.  58. 
Beh.olding'.     Includes  all  which  had  taken  place,  since  the  moment  of 

crucifixion. 
Sacred  evening  of  rest  on  Golgotha,  our  Saviour's  sufferings  ended. 
The  rest  of  friends  waiting,  a-nd  the  rest  of  the  holy  grave. 
The  Roman  guard  were  required  to  be  present  all  the  time. 


50.  IT  And,  beholil,  there  was  a  man  named  Joseph,  a  counsellor;  and  he  was  a  good 
man,  and  a  just : 

Joseph.     Bom  in  Arimathasa,  dwelt  in  Jerusalem. 
Wealthy,  "  He  was  with  the  rich  in  His  death."     Isa.  liii.  9. 
He  did  not  consent  to  the  deed  of  his  colleagues,  verse  51. 
He  lacked  moral  courage  to  protest  against  their  crime. 
Through  fear  of  the  Jews  he  had  not  publicly  avowed  his  discipleship. 
John  xix.  .38. 


512  SUGGESTA^  COIIJIENTAEY  [CHAP.  XXHI. 

Some  confessed  Christ  living,  Joseph  first,  after  His  death. 

Christ  has  friends,  of  whom  the  world  knows  nothing. 

They  ai-e  the  Lord's  hidden  ones.     Psa.  Ixxxiii.  3.  "  Lilies  among  thorng." 

Cant.  ii.  2. 
"  Seven  thousand  had  not  bowed  the  knee  to  Baal."     1  Kings  xix.  18. 
Counsellor.      "  Honorable."  Mark  xv.  43.     Of  the  70  members  of  the 

Sanhedi-im. 
"  Blessed  is  the  man  that  walketh  not  in  the  counsel  of,"  &c.     Psa.  i.  1. 
A  good.     Compassionate,  just  as  to  the  law. 
Every  (jood  man  is  also  just ;  but  the  converse  is  not  true. 
Luke  mentions  the  whole  (good)  before  the  part  I  just.). 
Paul  in  Eomans  v.  7,  observes  the  strict  difference  between  those  -words. 


'IiooTj(|).  Tradition  sends  him  to  Great  Britain,  by  St.  Pliilip.  a.d.  63.  He  is  said 
to  have  settled  ia  Glasloubui-y,  Sjmarsetsliire.  Thera  he  built,  of  wicker  twigs,  an 
oratory,  geim  of  the  present  abbey.  The  staff  he  planted,  produced  the  Glastonbury 
titorn,  blooming  on  every  Christmas.  Smith. 

^ouA.evT7)s.  A  member  of  the  Sanhedrim.  Major,  Campbell.  A  city  magistrate. 
Grotius.  One  of  the  council  chamber  of  the  temple.  Lightfoot,  MacJniight.  ayaSbs, 
benevolent,  and  Si'/caios,  upright  in  duties  to  others.  Doddridge,  Olsliausen.  A  large- 
minded  benefactor.  Fausset. 


51.  (The  same  had  not  consented  to  the  eounsel  and  deed  of  them ; )  he  was  o/^ri- 
mathcea,  a  city  of  the  Jews  :  xoho  also  himself  waited  for  the  kingdom  of  God. 

Consented.    Eefused  to  vote  in  the  Sanhedrim  for  Christ's  death. 

If  anything  wrong  goes  on  without  your  consent,  at  least  do  not  approve 

the  act.  Vers.  Ger. 
Ariinathaea.     The  birthplace  of  Joseph,  now  identified  with  Jlainleh  in 

the  vale  of  Sharon,   eight  miles  from  Joppa,  2-1  miles  N.W.  from 

Jerusalem. 
It  stands  beaittifully  on  the  verge  of  the  valley  of  Sharon. 
The  land  begins  to  rise  into  the  moimtains  of  Juda3a. 
The  walls  of  Joppa  and  the  heights  o-f  Caesarea  are  in  view. 
Samuel's  birthplace.     1  Sam.  i.  1.     In  the  mountains  of  Ephraim. 
Surrounded  by  olive  groves,  palm  trees,  Idaarobs,  and  sycamores. 
It  baa  five  mosques,  a  Latin  convent,  and  3000  inhabitants. 
A  tower  120  feet  high,  built  by  Saracens  in  718  a.d. 
Kains  cover  miles.    It  was  taken  by  Crusadei-s  1150  a.d.,  is  now  held  by 

Turks. 


CHAP.  XXni.]  ON   ST.  LUKE.  51  ii 

Waited.     His  faith  was  strong  in  the  Messiah's  spiritual  Kingdom. 
It   ilenotes   the   hope   of   eveiy   faithful  Israelite    from  the   time    the 

promise  was  first  given 
Kingdom  of  God.     Luke  xi.  2.     Sec  Notes. 


'Api/ia0ai'as.  Placo  of  residence,  instead  of  birth,  lienoe  his  burial  place  was  not  at 
Jerusalem.  Michaelis.  District  belonging  to  the  Samaritans,  was  given  to  Judica  by 
Demetrius.  Beard.  npo<TeSex^TO.  Expecting  the  kingdom  of  the  Messiah  would  bo 
established  by  Jesus.  Stier.  Kal  avrbs  omitted.  A'.ford,  Tiachcndorf,  Lachnann,  Cod. 
Sinai. 


52.  This  man  tcent  unto  Pilate,  and  begged  the  body  of  Jesus. 

This  man  went.     Before  sunset,  at  -which  time  the  Sabhath  began. 

Eomau  custom  left  the  bodies  on  the  cross,  tUl  devoured  by  birds. 

A  heathen  barbarity  forbidden  bj'  Jewish  law. 

The  event  which  crushed  many  hopes,  inspired  his. 

In  this  sacred  office  Nicodemus  assisted  him.     John  xix.  39. 

Nicodemus  brought  100  pounds  weight  of  spices  for  embalming. 

Pilate.     Luke  xxiii.  1.     Hated  by  the  Jews,  he  hated  them  in  turn. 

His  heathen  spirit  constantly  resisted  Jewish  intolerance. 

Pilate's  scom  of  the  Jews  made  him  sj-mpathize  with  Jesus. 

The  moral  impression,  and  mysterious  religion  of  the  Messiah, 

The  warning  of  his  wife,  aU  made  a  strong  impression.     Matt,  xxvii.  19. 

He  tried  to  deliver  Him  from  motives  of  vengeance,  easily  read. 

Too  weak  and  unrighteous,  to  pronounce  a  sentence  of  justice. 

His  carnal  wisdom,  was  overmatched  by  the  superior  cunning  and  malice 

of  the  Jewish  priesthood. 
A  type  of  the    complete  unbelief  and    worldly-mindedness,  of    Eoman 

civilization. 
Went  boldly.     Mark.  "Perfect  love  casteth  out  fear.''     1  John  iv.  18. 
Begged.     Procurators  sometimes  granted  such  favore  for  money,  when 

the  victims  were  not  infamous.  ■ 
All  things  heretofore  tended  to  His  deep  humiliation. 
Extraordinary  providence  protects  His  remains  from  profanation. 
Soldiers'  insults,  are  followed  by  tenderest  attentions  of  refined  friendship. 
The  scourge,  the  buffet,  the  spittle,  by  spices  and  delicate  perfumes. 
The  mock  robe  and  thoniy  crown,  by  pure  white  linen  and  a  new  tomb. 
His  early  death  prevented  the  usual  profanation  of  breaking  the  legs. 


514  SUGGESTIVE  COMMENTARY  [CHAP.  XXIIl. 

Hnnger,  thirst,  exposure,  cramp,  spasms  brought  a  sure  hut  tedious 

death. 
The  law  would  have  had  Jesus,  dying  with  the  thieves,  buried  with  them 

also. 
But  Providence  provided  a  friend  and  a  rocky  tomb. 


TO  <n>ixa.  Verrea  took  a  bribe  for  delivering  up  malefactors.  Cic.  Ver,  v.  45.  By  a 
miserable  pretence  of  the  production  of  quasi-ancient  manuscripts,  sceptics  tried  to  show 
Joseph  discovered  traces  of  life  ill  the  body  of  Jesus.  Oosterzee. 


D3.  And  he  took  it  down,  and  wrapped  it  in  linen,  and  laid  it  in  a  sepulchre  that  wm 
liewnin  stone,  wherein  never  man  before  was  laid. 

Took  it  down.  The  law  required  this  to  be  done  about  sunset.  Deut. 
xxi.  23. 

Wrapped.     Proves  the  reahty  of  Christ's  death. 

Incarnation,  parables,  miracles,  teachings  in  vain,  had  He  not  died. 

The  centurion  who  executed  the  decree  of  Pilate, 

The  friends  who  took  Him  from  the  cross. 

The  wo7nen  who  beheld  the  lifeless  corse. 

The  priests  who  sealed  the  grave  and  set  a  watch. 

The  soldiers  who  guarded  the  sepulchre,  all  Witnesses  of  His  death. 

Xiinen.     Flax  3000  years  ago  was  manufactured  in  Egypt. 

Criminals  executed,  were  folded  in  ragged  winding  sheets, 

That  their  atonement  to  justice  might  be  increased, 

Sepulclire.  Luke  xi.  47.  Modes  and  time  of  Oriental  burial.  Sec 
Notes. 

Present  site  selected  by  those  ignorant  of  the  true  spot,  in  the  time  of 
Helena,  332  a.d. 

Multitudes  of  traditions  notoriously  erroneous  as  to  sites. 

They  have  no  weight  whatever  as  evidence,  to  one  examining  the  topo- 
graphy of  Jerusalem. 

The  church  of  the  Holy  Sepulchre  stands  in  the  midst  of  Old  and  New 
Jerusalem. 

Selected  as  central,  safe  from  assault,  and  having  a  convenient  cavern. 

Kings,  prcjihets  and  i^riests  alone  buried  icitltin  city  walls. 

The  Hebrews  from  the  time  of  Abraham,  hewed  tombs  in  the  rock. 

"  All  the  lungs  lie  in  glory,  every  one  in  his  own  house."    Isa.  xiv.  18. 


OHAP.  XXm.]  ON   BT.  liUKE.  515 

Divided  into  several  chambers,  called  tlic  "  chambers  of  death."     Pro. 

vii.  27. 
"  Thou  hast  hewed  thee  out  a  sepulchre  in  the  rock  (Ilcb.  solid  rock)." 

Isa.  xxii.  IG. 
Of  the  Kenites,  "  Tliou  puttest  thy  nest  in  a  rock."     Num.  xxiv.  21. 
It  was  Joseph's  own  tomb.     Matt,  xxvii.  GO.    In  a  garden.     John  xix.  41. 
Samuel  was  buried  iu  a  garden  at  Eamah.     1  Sam.xxv.  1. 
Manasseh  and  Amou  were  buried  in  gardens.     2  King.  xxi.  18. 
Tomb,  a  resting  place.     Job.  iii.  13.     A  long  home.     Ecc.  xii.  5. 
Jews  felt  diiqraccd  not  to  own  a  burying  place. 
They  thought  it  charity,  to  bury  the  neglected  dead  bodies. 
Zealots  were  branded  as  neglecters  of  their  dead. 
Hewn.     Not  sunk  in  the  earth,  but  out  of  the  side  of  the  rock. 
Egypt  and  Palestine  are  now  full  of  these  rocky  sepulchres. 
!R>ock.      There   could  be   no   trap   door,  by  which  the  body  could  bo 

removed. 
Was  laid.     Proves  the  risen  person,  was  none  but  Jesus. 
A  virgin  mother,  an  unbroken  beast,  a  new  grave. 
This  last  is  noticed  as  a  mark  of  honor. 


For  avTo,  avTou.  Tischendorf,  Alford,  Cod.  Sinai,  fiinjixan.  Luke  xi.  47.  Or. 
literally  a  7)1  ejjiono^  Not  cut  downwards,  but  horizontally  in  the  rock,  implied  in  TiJ 
6vpa,  Matt,  xxvii.  60.  The  spot  where  the  crucifixion  took  place.  Cyril,  Alford,  Tho 
place  of  crucifixion,  Golgotha,  skull,  a  hill.  Alexander,  Winer,  Bleycr.  Centuries  have 
left  men  in  the  belief  the  present  Church  of  the  Holy  Sepulchre  covers  the  tomb  of 
Joseph.  Mount  was  not  named  three  first  centuries.  Robinson.  True  site  known  down 
to  Titus'  siege,  70  A.D.,  and  to  the  second  Hadrian,  136  A.D.  (very  doubtful.)  A  church 
was  then  erected  upon  it.  Chateaubriand.  From  136  to  32-i  we  know  nothing  except  that  a 
temple  to  Venus  was  ei-ected  thereon.  Euschius.  Later  Venus'  statue  was  erected  there. 
Jerome.  Helena  erected  a  church  on  its  present  site,  332  A.D.,  Constantino  learning  it 
by  immediate  revelation?  Eusebius.  Coin  of  Antoninus  Pins,  C.A.C.  Colonia,  Actia 
Capitolina.  Winer,  Taylor.  Moderns  denying  the  present  site.  Wilson,  Barclay,  Bonart 
Stewart,  Arnold,  Meyer,  Ewald,  Robinson;  defending  it.  Tischendorf,  Olin,  Lange, 
Alford,  Friedlieb  ;  undecided.  Stanley,  Eliicott,  Winer.  Historical  argument  favors, 
topographical  opposes  the  present  site.  Andrews. 


54.  And  that  d-ay  was  the  preparation,  and  the  sabbath  drew  on. 

And  that  day  was,  &c.     Gv.  and  it  was  the  day  of  jrreparation. 
Sabbath,  drew  oii.     Gr.  began  to  dawn,  an  illumination  by  lamps. 


51G  SUGGESTIVE    COMilENTAKY  [CHAP.  22m. 

The  conventional  Jewish  day  began  at  STinset. 

All  theories  ahout  oiu-  Lord's  state  during  this  period  are  mere  hypotheses. 
The  Saboath  spent  in  the  sepulchre,  the  last  of  the  Old  dispensation. 
His  enemies  embittered  that  Sabbath  to  His  friends,  securing  the  coi-pse 

by  a  seal  and  watch. 
They  had  often  accused  the  Loi'd  of  Sabbath- breaking. 
But  now,  to  secure  the  corpse  of  their  victim,  they  deliberately  desecrate 

the  day. 


Tiapaa-Kev-q.  That  particular  part  of  Friday  ■which  was  looked  upon  as  the  com- 
mencement of  the  Sabbath  {npo&dfipaTov,  Mark  xv.  42).  Highly  probable  between  five 
and  six  o'clock  is  intended.  Oosterzce.  eTre'c/noirKe.  The  lighting  nf  candles.  Gill; 
Bunset.  Patritius,  Andreivs.  Sabbatical  candles  for  searching  for  leaven.  Jews  called 
the  evening  (the  beginning)  of  a  day,  "  light."  Lightfoot.  The  rising  of  the  evening  star. 
Poole  ;  the  riBiug  of  the  moon. -Sen^e? ;  the  da-vvning  of  the  next  morning.  Cocccitis  ;  Sab- 
bath dawned.  Campbell,  Wctstein,  Kuinoel,  Gcsenius.  A  Syrianism.  Alichaclis.  Not  of 
Saturday  but  the  legal  Sabbath.  Oosterzce,  Luke,  a  echolar  from  Antioch,  could  never 
use  an  improper  word.  Marsh,    Second  Kal  omitted.  TischendorJ,  Alford. 


55.  And  the  women  also,  ichich  came  with  him  from  Galilee,  followed  after,  and  belield 
the  sepulchre,  and  how  his  hody  was  laid. 

Women.      Maiy  Magdalene   and  Mary  the  mother  of  Jesus.    Matt. 

xxvii.  Gl. 
The  Saviour  dead,  draws  by  love,  and  will  for  ever  draw. 
Galilee.     Luke  i.  26.     See  Notes. 

Beheld.     Witnesses  of  His  identity,  and  of  the  fact  of  His  burial. 
The  sepulchre.     A  memorial  of  the  impotent  malice  of  His  enemies. 
The  evidence  of  the  end  of  His  sufferings,  and  beginning  of  His  glory. 
The  scene  of  the  burial  of  the  sins  of  the  world. 
The  pledge  of  the  Christian's  rest  in  the  grave. 


Kal  omitted.  Lachmann,  Tischendorf,  Alford,  Cod.  Sinai.  (caTaxoAovOiio-atrai.  TLb 
strengthened  expression  seems  to  point  out  a  iollowing  downwaids,  Kara,  as  far  as 
into  the  scpukhie.  Oosterzce. 


CC.  And  they  returned,  and  prepared  .apices  and  ointments ;  and  rrstcdthe  sabbath  day 
according  to  the  commandment. 

Returned.     Shortly  before  sun-set,  to  their  homes  in  Galilee. 


CHAP.  XXIII.]  ON    ST.    LUEE.  517 

Their  labors  of  love  tlie  greater,  because  attended  with  more  care  and 
expense. 

Spices.     They  believe  Him  dead,  and  show  no  hope  of  His  resurrection. 

Drii  drugs — 500  sei-vants  bore  those  for  Herod's  embalming. 

Ointments.     Liquid  drugs,  Egyptians  filled  the  body  with  spices. 

The  Jews  simply  wrapped  the  body  round  with  spices. 

Not  aware  of  the  100  pounds  prepared  by  Nicodemus.     John  xix.  39. 

Love  asks  not  how  little  will  suffice,  but  how  much  can  it  do  ? 

It  is  great  gain  to  lose  one's  money,  for  Christ's  sake. 

Crises  in  Providence,  bring  to  light  tlie  secret  friends  of  Christ. 

We  look  in  vain  for  the  scattered  sheep.     Where  are  the  eleven  ? 

The  care  of  the  body  of  the  Shepherd,  caunot  assemble  them. 

Love  for  the  Lord,  changes  women  into  heroines. 

Rested.     Contrast  their  rest  with  the  priests'  remorseful  anxiety. 

Eager  to  embalm  Him,  but  would  not  sin,  to  do  it. 

Coming  sooner,  the  rudeness  of  the  soldiers  might  molest  them. 

Waiting,  they  found  the  guard  dispersed,  and  their  Lord  risen. 

Christ's  rest  in  the  sepulchre,  claimed  the  whole  Sabbath. 

Sabbath.     Far  more  binding  than  the  rest  of  the  feast. 

Apostles  understood  no  abolition  of  the  day  by  the  Saviour. 

He  denoimced  human  traditions,  trammeling  His  command. 

He  firmly  maintained  works  of  mercy,  were  no  breaches  of   the  Sabbath. 

It  is  but  a  step  from  "  No  Sabbath,"  to  "  No  God." 

Destroying  the  sabbatic  rest  inflicts  a  grievous  injury  on  the  human  race. 

The  great  Sabbath,  1,  The  history.  2.  The  warnings.  3.  The  im- 
portance of  this  momentous  day. 

The  great  Sabbath.  1.  A  festival  of  delusive  rest  to  Israel.  2.  A 
day  of  refreshing  rest  to  Jesus.  3.  A  pledge  of  recovered  rest  to 
sinners.  4.  A  time  of  active  rest  to  the  Father.  5.  A  type  of  the 
rest  remaining  to  the  people  of  God.     Heb.  iv.  9. 


iiavxi^crav.  Their  labors  had  taken  hours,  and  the  Sabbath  dawned,  finding  them 
Btill  engaf;ed.  Norton.  Egyptian  embalming  complete  ;  Jewish,  superficial.  Miehaclis. 
Nicodemus  haying  prepared  100  pounds  weight,  points  to  customai-y  full  embalming. 
Friedlieb.    A  mark  of  love.  Alexander,  Grcsu-cll,  Andrews. 

aapparov.  The  Seventh  Day  Sablath  died  and  was  buried  with  Christ,  and  rose 
again  with  Him,  to  new  life  and  beauty,  on  the  First  Day  of  the  week,  hence  called 
KvpioKv,  diei  Duminicics,  or  the  Lord's  Day.  H'ordswortli. 


)18  SnOGESTIYE    COMMEKTABV  [CHAP.  XXT?, 


CHAPTER    XXIV. 

NOW  upon  the  first  day  of  the  week,  very  early  in  th^e  morning,  they  came  unto  thd 
sepulchre,  bringing  the  spices  which  they  had  prepared,  and  certain  othors  loith  them. 

First  day.     The  first  Lord's  day  of  the  new  creation. 

The  Resurrection  spreads  a  brilliant  dawn  over  the  earth. 

The  morning  of  eternity  will  continue  to  beam  with  its  light. 

Very  early.     Gr. 'tJie  deep  dawn,  hopeful  twilight,  the  dawning  day. 

They  came.      Mary  Magdalene,  Mary  mother  of  James,  Salome  and 

Joanna. 
The  first  pilgrims  went  sadly  to  the  sepulchre  and  came  joyfully  away. 
"  Heaviness  may  endure  for  a  night,  but  joy  comcth  in  the  morning." 

Psa.  XXX.  5. 
Sepulclire.     Luke  xi.  47. ;  xxiii.  53.  See  Notes. 
Sijices.     Love's  work  for  Christ,  done  liberally,  promptly,  carefully. 
How  w'id  their  recollection  of  His  word,  spoken  just  a  week  before, 
"  This  ointment  pom-ed  on  My  body,  is  for  My  burial."     Matt.  xxvi.  12. 


opBpov  Pa6eo^.  Hj  HayhreoM.  Campbell  ;  very  first  dawn.  Tra/ccficM;  At  deep  (i.e. 
dusli)  dawn.  Plato,  Aljord ;  The  snn  having  not  yet  risen.  Vulgate,  Brzn,  Pearce. 
PaSvi  applies  to  words  denoting  time.  Wetstcin  ;  deep  gray  dawn,  five  o'clock.  Winer; 
Bun-rising.  Robinson,  Hengstenbergh,  Alexander.  These  facts  derived  by  Lnke  from 
Joanna.  Griesbach.  Inspired  truth,  ^aflews.  Tischendorf.  An  unusual  ancient  genitive. 
Oosterzee.    PaOtw;.  Cod.  Sinai. 

KoX  Tire?  <rvv  avTaij.  Irfterpolation.  Kuinoel,  Oosterzee ;  cancelled.  Lachmann, 
Tischendorf,  Alford ;  omitted.  Cod.  Sinai.  They  went  in  two  hands.  Z/anr/f.  "Certain 
others,"  females,  not  from  Galilee.  Bcngel.    "iio  authority  for  this  statement  of  Bengel. 


2.  And  they  found  (he  stone  rolled  away  from  the  sepulchre. 

The  stone.     Implies  Luke  knew  of  tlio  placing  of  the  stone,  though  not 

mentioned  in.his  account. 
Placing  the  stone,  the  manner  anciently  of  closing  the  entrance  to  the 

Bcpulchre. 


CHAP.  XXIV.]  ON    ST.    LUKE.  019 

Those  stones  elaLorately  paralleled,  and  fitted  exactly  like  a  door. 

Still  seen  in  Belzoni's  tomb  at  Thebes,  in  Egypt. 

Rolled  away.     By  the  angel  of  the  Lord.     Matt,  xxviii.  2. 

They  consulted  on  their  way,  how  this  was  to  be  done.     Mark  xvi.  3 

Mary  Magdalene  seeing  this,  hastened  back  to  tell  the  disciples.     John 

XX.  2. 
Light  dawned,  1.  In  the  garden.     2.  In  hearts.     3.  On  the  cross.     4.  For 

the  world.     5.  In  the  regions  of  the  dead. 
No  stone  is  too  great  for  Providence  to  remove  out  of  the  way. 


aTTOKeKvXicTfifVof.  He  arose  with  the  tomb  do.or  closed.  Theophylaet.  Ho  loft  the 
tomb  before  the  stone  waR  rolled  away.  The  Fathers.  Doubtful,  as  the  soldiers  saw 
Jesus  leaving  the  sepulchre.  Andrews.  Could  they  not  have  seen  Him  leaving  a  closed 
tomb,  just  as  they  saw  Him  entering  a  closed  room  ?  John  xx.  19. 


3.  And  they  entered  ?)',  and  found  not  the  hody  of  the  Lord  Jesus. 

Found  not.     The  empty  sepulchre,  the  boundary  between  the  Old  and 

New.     2  Cor.  v.  17. 
The  silent,  but  eloquent  accusers  of  the  murderers  of  the  Messiah. 
Eesurrection  fulfilled  the  sublime  hopes  of  the  O.T.     Psa.  xvi.  10. 
The  way  of  humiliation,  leads  to  the  highest  triumphs. 
The  body.     The  same  proofs  of  His  resurrection,  as  of  His  death. 
XiOrd  Jesns.     As  Jestis  or  Joslnta  He  brings  us  to  the  heavenly  Canaan, 

to  the  glory  of  the  resurrection. 
Creative  Love  wrought  in  silence,  unseen,  and  wove  for  Him,  a  raiment  of 

celestial  light,  worthy  the  King  of  Light ! 


TO  a-Mfj-a.  During  these  three  days,  "  He  descended  into  Hell."  Horsley.  ApoUinaris 
of  LaodicEca,  SjTia,  362  a.d.,  denied  the  existence  of  the  human  soul  of  Chi-ist.  Tliis 
sentence  was  added  to  the  Creed,  as  an  eternal  protest  against  this  heresy.  Parker. 
The  context  calls  it  "  Paradise"  LuliO  xxiii.  43. 


4.  And  it  came  to  jiass,  as  they  %ccre  much  perplexed  thereabout,  hehold,  two  men  stoo 
by  them  in  shining  garments  : 

Perplexed.     Unbelief  deplores  the  very  ground  of  a  diviae  hope. 


520  SUGGESTIVE    COMMENTAKY  [CHAP.  XXIV. 

The  empty  sepulchre  seen  with  joy,  and  yet  with  perplexity. 

Two  men.     No  writer  of  fiction  would  have  been  content  with  two. 

The  beginning  of  our  Lord's  life  in  Bethlehem,  and  sepulchre  scene 
coincide. 

Troubled  spirits  of  the  Lord's  friends  calmed  by  these  heavenly  mes- 
sengers. 

He  was  raised  from  the  tomb,  as  well  as  begotten,  by  the  power  of  the 
Highest. 

Shining  garments.     Gv.  flashing  loith  light. 

1.  The  first  preachers  of  the  resurrection.  2.  The  hearers.  3.  The 
message.     4.  The  result. 

Ten  times  angels  ministered  to  Christ,  between  His  birth  and  ascension. 


avSp^i  5vo.  Described  as  seen  by  the  women.  Meyer.  Svo.  That  in  Matt,  and  that 
in  Mark — one  within,  one  without  the  tomb.  Sepulchre  had  a  porch.  Lichtenstein, 
Andrews.  Accounts  of  Synoptists  not  to  be  harmonized.  Alford,  Greswell.  Neither  have 
men  harmonized  omniscience  of  the  future  with  man's  responsibility — iv/o  facts  !  We 
are  not  required  to  comprehend,  but  adore.  Luke  speaks  of  two,  Matt,  and  Mark  one. 
Evangelists  did  not  count  the  angels.  The  whole  sepulchre,  the  whole  neighbourhood, 
was  swarming  with  invisible  angels.  There  were  not  two  merely,  but  millions.  Lessing. 
They  can  become  visible  or  invisible  at  will.  Olshausen.  kiriarqaav.  Came  upoii  them. 
Alford.    oo'TpaTTTov'trats.    Flashing  with  a  heavenly  effulgence.  Major, 


5.  And  as  they  were  afraid,  and  bowed  down  their  fuccs  to  tlu:  earth,  they  said  unto 
them,  )yhij  seek  ye  the  living  among  the  dead  ? 

Afraid.     Heathen  esteemed  it  dangerous  to  see  celestial  beings. 

Jews  were  forbidden  to  gaze  on  heavenly  visitors.     Ex.  xix.  21. 

The  angels  of  the  churches  are  to  encom-age  timid  believers. 

Bowed  down.     Posture  of  reverence. 

Said  unto  them.     His  birth  and  resurrection  announced  by  angels, 

worthy  of  the  Redeemer's  greatness. 
Highest  created  beings  honored  by  serving  the  humble  Galilean. 
The  living.     The  Living  One.     Him  who  is  Life  itself,  and  the  cause 

of  life. 
A  fruitless  search,  1.  For  the  living  Christ  among  the  dead.      2.  For  the 

living  Christian  in  the  dust  of  earth. 
It  shows  siuprisc  at  His  being  there  at  all.     Acts  ii.  21. 
He  might  submit  to  death,  but  impossible  to  be  held  in  the  tomb. 
Cbrist'a  absence  for  the  first  and  only  time,  a  gi-ound  of  unspeakable  joy. 


CHAP,  XXIV.]  ON    ST.    LUKE.  521 

Tt  ^ijTtiTc.  "  Why  seek  ye  ?  "  Gospel  reports  differ.  Amid  tha  oxeitement,  diplo- 
matic accuracy  not  expected.  Oosterzee.  Tho  four  writers  do  not  speak  with  tho 
measured  manner  of  a  chorus  in  unison.  Lange.  Tho  apostles  returning  home,  left 
Mary  behind,  weeping  alone,  when  she  saw  tho  two  angels.  Olshausen.  to.  npoa-iana, 
.Tischcndorf,  Cod,  Sinai. 


6-  He  is  not  here,  hut  is  risen  :  remember  how  he  spake  unto  you  when  he  was  yet  in 
Qdillee, 

He  is  not  here.     The  truth  of  our  Lord's  resurrection  induLitably 

certain. 
The  empty  grave  reminds  us  of  very  many  words  of  the  Master. 
Is  risen.     A  reunion  of  the  broken  hnk,  between  soul  and  body.     Luke 

xxiv.  39. 
His  f-ormer  life  continued,  and  identity  manifested. 
His  former  existence  now  glorified,  and  all  burdens  removed. 
"  I  am  He  that  liveth,  and  was  dead."     Eev.  i.  18. 
To  Jesus,  this  hour  was  one  oi  holy  joy,  and  glorious  triumph. 
The  resurrection  the  work  oi  the  Father,  and  the  Holy  Ghost.     Eom.  i.  4. 
Hitherto  we  have  known  Him,  as  the  Son  bearing  obedience.     Heb.  ii.  10. 
Now  we  find  Him  perfected,  at  the  foot  of  His  throne. 
Remember.     Forgetfulness  of  His  words,  brings  trouble. 
Strange  to  hear  angels  quoting  a  whole  sentence  of  the  crucified  Galilean. 
A  wonder  it  was  not  as  fresh  to  His  disciples  as  it  was  to  angels. 
Unbelief  prevents  us  beholding  those  divine  mysteries  which  "angels 

desire  to  look  into."     1  Pet.  i.  12. 
Where  are  doubters  of  Christ's  Divinity,  when  angels  adore  Him  ? 
"  He  was  seen  of  angels,  and  received  up  into  glory."     1  Tim.  iii.  16. 
Spake.     Gr.  made  it  the  frequent  theme  of  discourse. 
Galilee.     Luke  i.  26.      See  Notes. 
The  words  referred  to  were  spoken  more  than  a  half  year  before. 


riyepdi].  The  Besurrection  of  Jesus  is  so  sublime,  touching,  and  beautiful,  if  it  were 
even  a /a6/e,  which  it  is  not,  we  should  wish  it  were  historical  truth.  Herder.  The 
reality  or  identity  of  His  body  doubted  by  Docctae.  Rationalists  make  His  resurrection 
a  revival  from  a  trance.  Others  deny  all  essential  difference  between  spirit  and  matter, 
on  Pantheistic  grounds.    Some  identify  tho  resurrection  and  ascension  in  principle. 


522  SUGGESTIVE    COMMENTAEY  [cHAP.  XXIV. 

7.  Saying,  TJie  Son  of  man  rmist  he  delivered  into  the  hands  of  sinful  men,  and  be 
crucified,  and  the  third  day  rise  again. 

The  Son  of  man.     Luke  v.  2-1.     The  Lord  did  not  call  Himself  .Son  of 

man  after  tlis  resurrection. 
Delivered.     "  By  the  determinate  counsel  and  foreknowledge  of  God." 

Acts  ii.  23. 
His  life  of  thirty  three  years,  a  preparation  for  His  crucifixion. 
His  life  of  forty  days  a  preparation  for  His  ascension. 
Third  day.     Triumph  of  Israel's  King,  the  temporal  downfall  of  Israel. 
The  great  atonement  completed. — Israel's  judicial  hardening  begins. 
Yet  the  Lord's  resurrection  a  pledge  of  Israel's  future  restoration.     Eom. 

xi.  26. 
To  the  apostles,  His  resurrection  a  renewal  of  faith,  hope,  and  love, 

after  all  had  seemed  lost  by  His  death. 
His  resurrection  alone  solves  the  mystery  of  His  strange  life. 
By  this  great  event  the  distiu-bed  harmony  of  our  views,  is  restored. 
It  is  the  climax  of  aU  His  stupendous  mii-acles. 
It  was  the  Divine  seal  on  all  His  declarations  concerning  Himself. 
It  proves  His  sacrifice  for  sin,  acceptable  to  the  Father. 
The   Spirit  lays  more  stress  on  His  resurrection,  than  en  His  death, 

Eom.  V.  10. 
It  con-oborates  the  possibility,  certainty  and  glory  of  our  resurrection. 
It  alone  explains  the  success  of' the  apostles,  and  conversion  of  thousands. 


avSpi^TTiav  cLjiapTuiKiav .    Heathen,  Ttomans.  Slier. 


8.  And  they  rememhered  his  words. 

9.  And  returned  from,  the  sepulchre,  and  told  all  these  things  unto  the  eleven,  and 
to  all  the  rest. 

10.  It  was  Mary  Magdalene,  and  Joanna,  and  Mary  the  mother  of  James,  and  other 
women  that  ■were  witii-  tliem,  which  told  these  things  unto  the  apostles. 

Mary  Magdalene.     Luke  viii.  2.    History  and  character.     Sec  Notes. 
Joanna.     Wife  of  Chuza,  Herod's  steward.    Luke  viii.  3.     Sec  Notes. 
Salome.     Mark.  (xvi.  1)  adds  her  name  among  the  witnesses. 
"With  more  courage  at  the  cross,  first  honored  at  the  resurrection. 
Told  these  things.     ^Yeak  women  have  been  at  times,  evangelists  to 
men. 


CnAP,  XXIV.]  ON    ST,    LUKE.  S23 

"Mary,"  &c.  The  Evangelist  derived  part  of  these  facts  from  Joanna,  and  part  from 
iWatthew'R  gospel.  liosenvtuUer.  We  cannot  believe  that  an  Evauyelist  was  dependant 
for  matter  on  an  uninspired  memory.  Mapt'a  'laiculjSou.  The  article  17  is  prefixed  to 
'laKiu^ov  in  some  ancien   MSS.,  perhaps  rightly.  Wordsworlh. 


11.  And  their  words  seemed  to  them  as  idle  tales,  and  they  believed  them  not. 

Their  words.     "Neither  believed  they  them."     Mark  xvi.  13. 

Idle  tales.      Mary  Magdalene  confirmed  their  words  with  no  better 

result.     John  xx.  18. 
They  had  forgotten  the  miracle  of  the  raising  of  Lazarus.     Mark  vi.  52. 
Their  hearts  hardened,  understood  none  of  these  things.     Luke  xviii.  36. 


oicrel  Arjpos,    Joke,  superstitious  folly  and  delusion.  Hall.     The  Lord's  brethiea  raiiy 
have  received  the  news  in  the  same  manner.  Acts  i.  14.  De  Wette. 


12.  Then  arose  Peter,  and  ran  unto  the  sepulchre  ;  and  stooping  down,  he  beheld  the 
linen  clothes  laid  hy  themselves,  and  departed,  wondering  i7i  himself  at  that  which  was 
come  to  pnss. 

Arose  Peter.     John  ran  in  compr  jy  with  him.     John  xx.  3. 
Linen  clothes.     He  omits  all  allusion  to  the  napkin.     John  xx.  7. 
Laid  by  themselves.     Sign  of  order.   It  was  no  hurried  awaking. 
They  saw  how  One  had  laid  down  and  slept,  and  awakened.     Psa.  iii,  5. 
The  napkin  folded  had  been  laid  by  itself.     Jolm  xx.  7. 
Departed.     Gr.  to  Jus  oivn  house. 


TleVpos,  &c.  If  genuine,  out  of  place.  Rosenmuller,  All  bracketed.  Lachmann. 
Tischendurf  omits  this  verse ;  Alford  and  Meyer  retain  it.  Authentic,  and  merely 
omitted  in  some  ancient  MSS.  because  it  seemed  at  variance  with  verse  21.  The  incom- 
pleteness and  fragmentary  nature  of  the  notice  evidences  of  its  authenticity.  Oosterzee. 

wapaKvipa:; ,  Btooping  to  look,  Trpcs  eavToi',  connected  with  6av[id^uiv.  Erasmus, 
Beza.  ■  Others  take  it  with  anTJAfle.  Hammond,  Kuinoel,  Dengel.  anriKde. — He  went 
away  home.  Alford.  Eamus  ad  me.  Terence.  Let  vs  go  to  my  house.  Major.  "  Coma 
to  pass."~Oidei  of  incidents  at  the  resurrection,  1.  Two  parties  of  females,  one  with 
Joanna,  &c. ;  another  with  Mary,  Salome,  set  out  from  different  parts  for  the  tomb : 
while  going,  the  stone  is  rolled  away,  and  the  Lord  rises.  2.  Mary  arrives  at  the 
sepulchre  about  sunrise  ;  Mary  runs  to  find  Peter  and  John.  The  other  females  enter 
the  sepulchre,  see  an  angel,  receive  a  message,  and  depart.     8.  Joanna's  party  arrives, 


524  SUGGESTIVE    COMMENTAEY  [cHAP,  XXIV. 

Bce  two  angels,  and  return  to  the  di&ciples.  4.  Peter  and  John  visit  the  sepulchre. 
D.  JNIary  Magdalene,  who  had  foUowed  Peter  and  John,  sees  two  angels,  then  Christ. 
C.  Two  disciples  leave  for  Emmaus,  hefore  Mary  Magdalene  reports  the  appearance  of 
Jesus.  7.  He  appears  to  Peter.  8.  Ho  appears  to  the  Eleven.  9.  A  week  after  He 
appears  the  second  time  to  the  Eleven.  10.  Ho  appears  to  Mary  and  Salome  and 
peihaps  to  Mary  Magdalene.  Greswell. 


13.  IT  And,  behold,  two  of  them  went  that  same  day  to  a  village  called  Emmaus,  which 
was  from  Jerusalem  about  threescore  furlongs. 

Two  of  tliem.      Not  of  the  Twelve,  from  ■whom  they  are  specially 

distinguished. 
«'  They  that  feared  the  Lord  spake  often  one  to  another."     Mai.  iii.     IG. 
Same  day.     They  would  not  have  left  Jerusalem,  had  they  believed 

His  words. 
Emmaus.     Hot  baths,  7J  miles  from  Jerusalem,  the  modern  Kuheibeh, 
Eight  hundred  veterans  of  Vespasian  were  located  here. 
It  is  now  a  mass  of  ruins,  uninhabited,  save  by  jackalls. 
It  lay  west  of  Jerusalem,  on  the  road  to  ancient  Mizpeh. 
It  was  a  charming  tract,  but  nature's  beauties,  cannot  detain  or  satisfy 

the  heart,  that  has  lost  Christ. 
From  Jerusalem.     A  wrong  way  ;  the  Good  Shc2:)herd  seeks  the  erring 

sheep. 
The  appearances  to  Peter  and  James,  the  Gospels  omit.     1  Cor.  xv.  6. 


Suo.  Cleopas  not  the  same  as  Cleophas,  John  xix.  25,  but  Cleopatrus.  With  regard 
to  the  other  disciple,  conjectures  are  numerous  ;  strong  probability  it  was  Luke.  The 
copiousness  and  evident  predilection  with  which  he  describes  the  whole  circumstance, 
presumptive  evidence ;  the  suppression  of  the  name  strengthens  the  supposition.  Thj;o- 
phylact,  Lange,  Oosterzee.  Luke  the  other.  Persian  Version.  Neither  an  apostle. 
Major.  Lightfoot  thinks  it  was  Peter,  on  account  of  1  Cor.  xv.  5,  and  says  Cleophas  or 
Alphaeus,  being  the  father  of  four  apostles,  was  older  than  Peter,  therefore  the  speaker. 
Origcn  calls  him  Simon.  Alphrcus,  and  his  son  James  the  apostle.  Braune,  Wieseler, 
Cleopas  and  Nathaniel.  Epiphanius,  Grieshaeh.  Cleopas  and  Bartholomew.  Kuinoel. 
They  were  returning  homo  from  the  Passover.  Qrotius.  Luke  desires  to  give  prominence 
te  our  Lord's  appearing  to  these  two  disciples.  Baur. 

"JSmmaus,"  not  to  bo  confounded  with  Emmaus  in  the  plain  of  Judrea,  17G  stadii 
from  JeruBalom  ;  in  the  third  century  called  Niuopolis.  The  Emmaus  mentioned  is  the 
modern  Kulonlch.  Oosterzee.  Tho  true  position  lost  before  the  times  of  Jerome  and 
Eusehius.  Aecoiding  to  lo<>al  tradition,  Kuheibch.  Wordsworth.  Throe  places  of  this 
luune, ),  tho  town  afterwards  called  Nicopolis,  22  Eoman  miles  from  Jerusalem,  where 


CIUP.  XXIV.]  ON   ST.    LUKE,  525 

Jndas'Maccabens  defeated  the  Syrian  general  Gorgias  :  see  1  Mace.  iii.  40-57.  2,  another 
Emraaus  mentioned  by  Josephus  as  being  t«/>ont  of  the  Sea  of  Tiberius.  3,  theEmmaua 
mentioned  by  Luke.  Alford.    The  true  site  unknown.  Smith's  Dictionary. 


li.'^  And  they  talked  together  of  all  these  things  which  had  happened. 

Talked.     "How  good  and  pleasant  for  brethren  to  dwell  together  in 

unity."     Psa.  cxxxiii.  1. 
All  these   things.     What  tho  Lord's  disciples  always  love  best  to 

speak  of. 


15.    And  it  came  to  pass,  that,  while  they  communed  together  and  reasoned,  Jesua 
himself  drew  near,  and  went  xoith  them. 

Communed.     Gr.  to  ask  each  other  in  turn,  a  disputation. 
Reasoned.     They  seem  to  have  given  up  all  hope,  that  Jesus  was  the 

Messiah. 
They  had  but  little  faith  iu  the  words  of  the  women. 
Jesus  Himself.     The  Holy  Spirit  always  present  with  Christians. 
The  Saviour,   a  travelling  companion,  wilHng  to  accompany  us  through 

all  our  jom-ney. 
Drew  near.     Gr.  coming  from  behind,  from  Jerusalem. 
Instead  of  seeking  a  triiunph  at  Jerusalem,  with  divine  sympathy,  He 

seeks  in  solitude,  to  bless  two  sorrowing  pilgrims. 
Our  Lord  appeared  to  the  womenfirst. 
Secondly,  to  some  disciples,  not  honored  with  apostleship. 
He  appeared  unto  Peter  last,  who  needed  strengthening. 
Jesus  is  near,  when  we  think  Him  afar  off. 
The  invisible  witness  of  our  most  secret  converse. 


IG.  But  their  eyes  were  holden  that  they  should  not  know  him. 

Eyes  holden.     It  appears  as  if  divine  power  veiled  their  mind.     Num. 

xxii.  31 ;  2  King  vi.  17. 
He  had  assumed  "  another  form.'"     Mark  xvi.  12. 
This  word  indicates  a  definite  purpose  of  love  divine. 
He  could  have  instantly  rendered  doubt  impossible. 
When  Jesus  holds  the  eyes  in  tho  trials  of  His  servants,  it  is  that  light, 

joy  and  consolation  may  follow. 
Sinners  holdinn  their  own  eyes,  incur  the  danger  of  eternal  blindness. 

46 


526  SUGGESTUrE    COMMENTARY  [CHAP.  XXIV. 

The  sun  is  indeed  bright,  but  not  to  the  closed  eyes. 

Neither  Mary,  Cleopas,  nor  disciples  at  the  Lake  recognized  Him. 

Not   know    Him.      His   appearance  was,   in   some   unknown  way, 

changed.     Mark  xvi.  12. 
Or  they  would  probably  have  recognized  Him  during  the  long  interview. 
But  His  image  was  impressed  on  their  minds  as  that  of  the  dying  sufferer. 
They  were   not   thinking   of  His   resurrection,   and   still  less   of    His 

immediate  presence. 
How  then  could  they,  in  such  a  state  of  mind,  immediately  recogni/.o,  in 

this   tranquil,    vigorous,   and    dignified  traveller,    their    crucified 

expiring  Master? 
It  seems  certain  that  a  supernatural  cause  was  combined  with  this  natural 

reason. 


ex/jO-xA/ioi.  Hindered  by  divine  power.  Grot  flit,  ^?/or(f,  Elslcy,  Brnum ;  blinded  by 
grief.  Le  Clcrc ;  raetaphoricaUy  blinded.  Rosenmuller,  Kuinoel  ;  bo  affected  they  could 
not  see.  Campbell ;  failed  to  recognize,  a  Hebraism.  BIoom_^eW;  eyes  closed  by  Satan. 
L.H.V.D. 

iKparovvro,  indicates  a  definite  purpose  of  love.  Oosterzee,  The  contrast  is  in  verse 
81,  SnqvoCxB-ria-av.  Bcnrfcl,  He  seems  to  have  appeared  to  them  like  a  Trdponcos.  Wordi- 
worth,  irepa  jxop^-jj,  Mark  svi.  12.  Our  Saviour  assumed  a  scholar's  appearance.  Ltght- 
foot ;  another  dress.  Grotius,  Beza,  BosenmuUer,  Kninoel ;  disguise  of  an  aged  traveller. 
Doddridrie  ;  form  actually  changed  by  His  death.  Maywallen;  so  full  of  gioiy.  Hasse  ; 
Christ  disfigured  by  suffering.  Qrotius;  their  hearts  alien  from  Him.  Luther;  excite- 
ment of  mind.  Klcuker, 


17.    And  he  said  unto  them,  What  manner  of  communications  are  these  that  ye  have 
one  to  another,  as  ye  walk,  and  are  sad  ? 

He  said.     Great  love  for  Christ,  makes  religious  converse  easy. 

A  cold  heart,  only,  dragoons  religion  into  company. 

The  waters  of  -Jacob's  well,  led  to  the  living  water.     John  iv.  7-8. 

Philip  finding  the  eitnuch  reading  Isaiah,  preaches  Christ.     Acts  yiii.  30. 

Communications.     Gr.  dh2^utatio7is  ;  He  did  not  ask  for  information, 

but  to  instruct  them. 
They  were  probably  comparing  the  O.T.  prophecies  with  the  events  of 

their  Lord's  history. 
The  mystery  of  the  resiirrection,  surpasses  all  the  xeasoninigs  of  men. 
Ye  have.     Gr.  cast  about ;  earnest  discussion  implied. 
Ai'e  sad.     1.  How  sad  is  life  without  this  divine  light.     2.  What  hinders 

it  from  entering  our  hearts.     3.  How  twilight  begins  to  dawn.     4. 

How  the  full  light  rises  in  the  heart. 


CHAP.  XXrV.]  ON    ST.    LUEE.  C27 

He  was  silently  displeased  with  their  unbelief. 

But  He  rejoiced  at  the  depth  of  their  love. 

This  question  He  puts  to  all  heavy-laden  sinners. 

In  all  our  temptations,  Christ  seemingly  absent,  is  present. 

Uuljeliovers  alas  !  are  often  too  gay  without  Christ. 

Morally  and  intellectually  iusane,  even  amid  chains.     Ecc.  ix.  8. 

True  disciples  mourn  the  absence  of  the  Eedeemer. 


avTipdWere.  Ye  are  debating,  or  more  familiarly — Te  are  bandying  about.  Major; 
cast  about.  Brown.  Wliat  subjects  are  these  about  which  ye  confer  together  ?  Campbell, 
And  why  are  ye  sad  ?  Vers.  Ocr.  No  blame  imputed.  Alford.  Jesus  asked  in  sympathy, 
and  rebuked  them  for  their  sorrow.  Lange  ;  full  of  gracious  friendship.  Sticr.  If,  with 
Tifchendorf,  we  strike  out  the  words  /cat  i(TTe,  we  have  then  but  a  single,  instead  of  a 
double  question.  Onsterzee.  a-KvOpuiToC.  External  sorrow.  Slier,  The  reading  is  doubt- 
ful. The  Vatican  MS.  has,  And  they  stood,  looking  sad.  Alford.  Cod.  Sinai,  also  haa 
eo'Ta^Tjtrai'. 


18.  And  the  one  of  them,  whose  name  u-as  Cleopas,  answering  said  unto  him,  Art  thou 
only  a  stranger  in  Jerusalem,  and  hast  not  knoivn  the  things  ichich  are  come  to  pass  there 
in  these  days  ? 

One  of  them.     The  other  is  not  named. — Thus  John  i.  35. 

Cleopas.     Gr.  the  glory  of  his  country. 

Not  the  same  as  Cleophas,  John  xix.  25 ;  a  contracted  form  of  Cleopatrns. 

Stranger.     Gr.  a  new  comer,  they  wonder  at  His  ignorance. 

Jesus  may  have  used  the  dialect  of  Galilee. 

Alas  !  that  Jesus  is  a  stranger  to  so  many  Christians.     John  i.  26. 

Jesus'  interruption  seemed  unseasonable  to  their  grief. 


6  els.  Cleopas'  companion  was  Cephas,  a  different  disciple  from  Peter.  Sardouiil, 
Cleopas  and  Alphajus  were  the  same.  Lightfoot;  not  the  same.  Prescott ;  safer  to  doubt 
their  identity.  Smith's  Dictionary.  Brother  of  Joseph,  and  reputed  uncle  of  Christ. 
His  son  Simeon,  bishop  of  Jerusalem,  after  James.  Elslcy,  Hammond. 

20  ixovoi TrapoiKeli.  Dost  <Aoit  sojourn  alone?  Alford.  Art  thou  alone  a  sojourner 
at  Jerusalem,  and  dost  not  know  what  things  have  happened  there  ?  i.e.  all  others  who 
sojourn  there  do  know.  Have  we  met  in  thee  the  only  person  who  docs  not  know  ? 
Wordsworth.  We  had  not  su2)posed  it  possible  that  there  could  have  been  one.  Major. 
Thou,  the  only  resident  .at  Jerusalem,  ignorant.  Theophylact.  Art  thou,  the  only  oi:a 
among  the  sojourners  ?  Kuinocl,  Wctstein.  TrapotKeis.  Galilean  pronunciation.  De 
Wette.   Questioned.  Oosterzcc.    Thou  art  the  only  sojourner  at  Jerusalem  who  knowtth 


£28  SUGGESTIVE    COMMENTARY  [cHAP.  XXIV. 

not.  Parlier.  The  Lord  here  gives  an  instructive  example  how  far,  in  tho  wisdom  oi 
love,  we  may  cirry  dissimulation,  v^iiiiout speaking  untruth.  Stier.  6  omitted  before  tis. 
Tischcndorf,  Alford,  Cod.  Sinai. 


19.  And  he  said  unto  them.  TfOiat  things  f  And  they  said  tinto  him.  Concerning  Jesus 
of  Nazareth,  which  was  a  prophet  mijhtij  in  deed  and  loord  before  God  and  all  tJie 
people : 

He  said.     Ho  concealed  Himself  in  love,  without  dissembling. 

He  did  not  assert  Himself  to  be  a  stranger  in  Jerusalem. 

He  did  not  deny  that  He  knew  what  had  taken  place. 

"What  things  ?     Without  dissembling,  we  may  keep  back  our  thoughts. 

"  Woman,  why  weepcst  thou  ?"     He  knew  well  the  cause.     John  xx.  13. 

He  had  a  right  to  draw  out  her  whole  heart. 

Conceriiing.     Prophecies  of  Christ  are  very  minute  and  full. 

His  humiliation  and  sufferings  are  foretold  as  well  as  His  glory. 

Unbehef  too  wilHng  to  veil  all  His  foretold  sorrows. 

Jesus  of  Nazareth..     Confessing  the  abhorred  name  without  fear. 

They  give  free  vent  now,  to  their  disappointed  expectations. 

The  complaint  -of   disappointed  hope.     1.  Sounds  painfully.     2.  Bat  la 

quickly  silenced. 
Prophet.     Luke  i.  70.     Ambassadors  revealing  God's  will  to  men. 
The  people  admitted  His  claims,  because  of  His  miracles. 
Deed.     Expresses  a  perfect  man,  among  the  ancient  Greeks. 
Refers  to  the  stupendous  wonders  He  performed. 
Word.     The  supernatural  eloquence  of  a  Galilean  prophet. 


It  appears  from  ot  Se  ilirov,  that  both  spoke ;  although  it  is  not  possible  to  dis- 
tinguish exacf.jr  between  the  several  words  spoken  by  each.  The  outpouring  of  their 
hearts  remarkable,  as  showing  what  the  Lord  had  been,  and  still  was,  in  their  eyes, 
even  at  thu  moment  when  they  saw  their  fondest  hopes  vanish.  Oosterzee. 

eyfVcTo,  was  becoming  a  prophet.  Meyer,  avrjp,  redundant.  Major.  SwaTo^j  applied 
very  often  to  eloquence.  Wetstcin.  Pre-eminent  in  miracles  and  teaching.  TV.  &  W, 
A.67W,  wiBdom  and  eloquence;  epy?!  t°  ^^  miracles,  Kypke. 


20.  And  how  Vu  chief  priests  and  our  rulers  delivered  him  to  be  condemned  to  death, 
■and  have  crucified  him. 

Chief  priests.     Luko  i.  5.     Official  history  and  duties.  Sec  Notes. 


CHAP.  XXrV.]  ON    ST.    LUKE.  529 

Our  rulers.     Sbews  the  speakers  to  have  been  Jews,  not  Hellenists. 
The  great  ones  of  the  earth  doing  wrong,  must  expect  the  rebukes  of  men. 
Condemned  to  death.     They  freely  declare  an  irreconcilable  difference 
between  them  and  their  rulers. 


oTTtos  continues  the  nns-vrer  to  the  qnestion  asked  in  verse  19,  by  Trota,  and  the  manner 
in  which.  Webster's  Syntax. 


21.  But  we  trusted  that  it  had  teen  he  which  ehould  have  redeemed  Israel :  and  beside 
all  this,  to  any  is  the  third  day  since  these  things  were  done. 

We.     Emphatic.     Others  thought  differently,  but  %oe  trusted. 
Trusted.     Gr.  were  hoping  :  it  had  been  their  habitual  expectation. 
But  the  humiliating  and  unexpected  death  of  Jesus,  had  crushed  their 

hopes. 
They  openly  declare  that  hope  is  past. 
Their  warm  hearts  longed  for  a  camal  deliverer. 
He  might  have  done  it  by  some  splendid  miracle, 
Like  that  which  accompanied  their  first  redemption  from  Egypt. 
Their  hope  is  neither  spiritually,  nor  politically  defined. 
But  the  grave  was  the  rock,  against  which  all  hope  had  been  dashed. 
Men  hoi^e  when  there  is  nothing,  and  despair  when  they  should  hope. 
Hedeemed.     Deliverance  from   Eomo,  and    setting  iip  the  kingdom. 

Acts  i.  6. 
This  shows  the  kind  of  Messiah  then  generally  expected. 
An  earthly  kingdom,  joined  with  mental  and  moral  imjorovement. 
Their  ideas  of  a  spiritual  ransom  were  very  vague. 
Israel.     The  name  given  to  Jacob  after  wrestling  at  Peniel,  with  the 

Angel. 
Beside  all  this.     Increased  their  feelings  of  disappointment. 
They,  through  excitement  or  deep  disappointment  forgot   to  state,  the 

most  material  point,  the  Saviour's  promise  to  rise.     Mark  viii.  31. 
Faith  and  imbelief  often  have  hard  battles.     Eom.  vii.  23. 
Third  day.     They  entertained  some  hope  on  the  first  and  second  day. 
"  Abraham  lifted  up  his  eyes  on  the  third  day."     Gen.  xxii.  4. 
*'  On  the  third  day,  the  Lord  will  raise  us  up."     Hos.  vi.  2. 
Jonah  on  the  third  day,  was  restored  to  the  hght.     Jonah  i.  17. 
They  may  have  heard  the  i^rophecy  He  uttered.     Mark  viii.  31. 
They  no  longer  ventiu-ed  to  chng  to  the  hope  of  His  being  the  Messiali. 


530  SUGGESTIVE    COMMENTARY  [cHAP.  XXIV. 

•)}A.7rt^o/xev,  not  trusted.  A  word  of  -weakened  trust,  and  shrinking  from  tlie  avowal 
that  they  still  believed  this.  Al/ord.  Hope  stronger  than  faith.  Stier.  They  might 
doubt  His  Messiahship  and  yet  believe  Him  a  true  prophet.  Olshausen.  "We  for  our 
part  were  hoping."  The  Imperfect  impUes  that  this  had  been  their  habitual  expectation 
for  some  period  of  time.  Webster's  Syntax. 

kvTpoicrBm.  PoUtical  redemption.  Olshausen  ;  political  and  moral.  Stier  ;  theocratic 
sense.  Al/ord.  'ItrpariK,  A  man  seeing  God.  Jerome,  Prince  with  God.  Thou  hast 
contended.  Gesenius. 

aKKa.  ye  <rvv  Tracri  tou'tois.  "  But  moreover  in  conjunction  with  aU  these  events." 
The  force  of  -je  is  to  strengthen  the  idea  of  the  verb  to  which  it  is  attached,  see  Luke  xi. 
8;  Kom.  viii.  32  ;  1  Cor.  iv.  8.  In  English  ye  can  only  be  rendered  by  laying  an  emphasis 
on  the  word  to  which  it  is  attached  ;  here  it  serves  to  increase  the  tone  of  despondency. 
Webster's  Syntax.  Koi  after  aWa  ye  has  been  adopted  by  Tisclietidorf  and  Lachmann, 
Cud.  Sinai,    mjnepoi',  omitted.  Cod.  Sinai, 


22.  Tea,  and  certain  women  also  of  our  company  made  ns  astonisJied,  which  were  early 
at  the  sepulchre  ; 

Yea.     Hints  at  thoughts  -n-aYeriug  between  faith  and  unbelief. 
Women.     Females  generally  stronger  in  their  affection  :  first  at  the 

tomb. 
All  persons  regarded  by  Him,  -without  distinction  of  sex  or  condition. 

Gal.  iii.  28. 
One  third  more  females,  church  members,  than  males.  Edwards, 
Astonislied.     They  were  rather  affrighted,  than  comforted. 


oAAa  KoX.  But,  moreover,  equivalent  to  "  certainly,  thus  much  has  happened." 
Alford.  Tifes  ef  t;(xo)>',  intimates  a  confederacy  opposed  to  the  rulers.  Stier.  i^ian^trav. 
Thrown  into  amazement.  Bloomfield ;  a  state  of  vehement  agitation  and  hesitation. 
Wolfius;  quite  beside  themselves  {oomp.  Acts  ii.  12),  and  no  longer  knew  what  to  think 
of  the  whole  matter.  Oosterzee. 


23.  And  when  they  found  not  his  body,  they  came,  saying,  that  they  had  also  seen  a 
vision  oj'ancjels,  which  said  that  he  was  alive. 

They  found  not,  -vs-hat  they  had  sought,  but  heard  -what  they  could 

not  believe. 
Seen.     They  saw  far  more  than  they  expected :  God  gives  more  than  Ho 

promises. 
Angels.    Luke  i.  11.     Their  character  and  history.  See  Notes. 


CHAP.  XXIV.J  ON  ST.  LUKE.  531 

24.  And  certain  of  them  tchicli  were  with  us  went  to  the  sepulchre,  and  found  it  even 
so  as  the  women  had  said :  but  him  they  saw  7iot, 

Certain  of  them.     Pctpr  and  John  with  otliors  went  to  the  grave. 

Him  they  saw  not.     Thus  tLey  bid  farewell  to  all  hope. 

Like  Mary  Magdalene,  they  said  tins  before  His  face. 

There  is  a  tone  of  melancholy  decisiveness  in  this  statement. 

It  gently  reflects  upon  the  credulity  of  their  fellow  disciples. 

It  shows  a  deei)  desire,  that  what  they  had  heard,  might  be  true. 

But  there  is  an  under  running  cuiTent  of  doubt.     The  news  is  too  good 

to  be  true. 
The  flax  is  only  smoking,  and  the  bruise.d  reed  near  to  breakiiuj.       Matt. 

xii.  20. 
The  sun  of  faith  in  the  resurrection,  struggling  still  in  thick  clouds. 
Sincere  disciples  loving  Christ  are  often  in  gloom  through  unbelief. 
Their  final  lamentation  allows  nothing  farther,  in  their  deep  emotion. 
They  are  now  silent  in  the  presence  of  their  unknown  fellow  traveller. 


Tives  TMV  <7vv  rfixiv.  Not  only  the  apostles,  but  others  had  undertaken  the  necessary 
researches :  {jreat  confusion  and  separation  on  this  day.  Stier.  "  But  Ilini  they  saw  not." 
These  last  words  show  why  they  felt  they  must  bid  farewell  to  their  hopes.  Oostcrzce. 


25.  Tlien  he  said,  unto  them,  0  fools,  and  slow  of  heart  to  believe  all  that  tite  prophets 
liave  spoken : 

He  said.     Something  must  have  irresistibly  attracted  these  disciples  to 

Him. 
With  increasing  confidence,  they  poured  out  their  full  hearts. 
One  word,  as  with  Mary,  would  change  their  sorrow  into  joy. 
O  fools.     Translation  inexact.     Our  Lord  never  called  disciples  '^  fools.'' 
Gr.  tvithout  understanding  ;   unwise  in  Eom.  i.  14  ;  foolishin  Gal.  iii.  1. 
He  diverts  them  from  rumours  to  the  Scriptures. 
He  opens  the  Imtorical,  by  first  unfolding  the  scriptui-al  account. 
The  sympathizing  stranger,  changed  at  once  into  a  mighty  rebuMng 

Master. 
Is  it  the  same  questioning  and  listening  fellow  traveller? 
Their  smitten  hearts  penetrated  by  the  fire  of  His  love. 
"  Have  ye  not  farther  advanced  in  my  school?" 
They  looked  for  condolence,  but  He  solemnly  reproves  them. 
He  shews  them  the  cause  of  sorrow,  is  enthely  within  themselves. 


532  SUGGESTIVE    COMMENTAEY  [CHAI'.  XXIV. 

Reproaches  of  the  risen  Saviour,  kind  as  a  loving  visitation. 
"  Faithful  are  the  -wounds  of  a  friend."     Prov.  xx\ii.  6. 
If  He  rebukes  our  unbelief,  it  is  only  in  love. 
Sincere  prayer  will  ever  seciire  the  Expoukder. 
His  teaching  makes  the  head  wise,  and  the  heart  bum. 
SloTV  of  heart.     "  Ye  who  gi-oundlessly  doubt,  ought  to  believe.^' 
J')oubts  in  religion,  often  spring  from  an  unloving  heart. 
'Many  more  believed  because  of  His  word."     John  iv.  41. 
He  does  not  deny  that  they  had  believed  some  things. 
But  their  partial  belief,  had  kindled  no  light  in  their  minds. 
Indolence  and  ignorance,  cause  unbelief. 
Progress  of  truth  is  from  the  heart  to  the  head. 
Love  alone  is  the  key,  to  an  understanding  faith. 
JBelieve.     Saxon   hclove.    The  judgment  satisfied,  trusts  ;  tho  heart, 

loves,  both  constitute  faith. 
This  great  word,  a  constant  and  decisive  test  of  a  man's  heart. 
It  implies  far  more  than  historical  faith  in  Eevelation. 
Apostles    themselves    "  slow    of    heart,"    John  xx.  9,    till  the  day  of 

Pentecost,  when  the  Holy  Ghost  descended. 
It  is  oiu*  sin  to  be  ignorant  of,  or  not  believe  in  the  Scriptures. 
"If  ye  would  understand  the  Scriptures,  all  is  clear  there." 
All.     His  sufferings  in  humiliation,  as  well  as  His  glories. 
The  prophets.     Luke  i.  70.     The  Scriptures  cannot  be  broken. 
Spoken.     Faith  must  not  be  grounded  on  words,  or  visions  of  angels. 
Nor  on  the  word  of  man,  nor  on  the  fact  of  seeing  Himself  personally. 
But  on  the  covenant  word  and  promises  of  the  true  and  faithful  Jehovah. 
If  they  were  His  disciples,  words  heard  before,  must  now  have  burned  in 

their  souls. 
The  wise  find  in  the  Prophets,  that  which  He  found  there. 
Ignorance  in  judgment,  will  be  rebuked  by  the  Master.     Luke  xii.  47. 


av6y\Toi.  Deficient  in  nndcrstanding,  insensible  in  an  intellectual  sense.  Oogterzce. 
PpaSiU.  sluggish.  Alford.  Not  able,  because  not  willing.  Stier.  Not  their  unbelief  of 
the  ■n-omon,  but  of  prophecy.  Braune.  "All  that  Jesus  had  spoken."  ilarcion,  according 
to  Tcrtullian.  Notwithstanding  all.  Benpcl.  inl,  not  rendered  in  the  E.V.,  on  the 
authority  of. 


2G.  Ought  not  Christ  to  have  suffered  these  things,  and  to  enter  into  his  glory  f 

Ought  not  ?    A  necessity  founded  on  God's  prophecy  and  decrtic. 


CHAP.   XXIV.]  ON    ST.   LUKE.  C33 

Thfiir  minds  -were  fixed  exclusively  on  Messiah's  earthly  glories. 
They  overlooked  His  bufferings,  so  oft  foretold  hy  Isaiah,  chap.  liii. 
Ought  not  ?     1.  Because  it  had  been  thus  appointed  by  the  Father. 
Ought  not  ?    2.  Because  by  so  doing  He  fulfilled  the  Scriptures. 
Ought  not  ?     3.  Because  by  His  sufferings  He  atoned  for  guilty  man  to 

God. 
Ought  not  ?     4.  Because  by  suffering  He  merited  the  glory  of  resurrec- 
tion. 
Ought  not  ?     5.  Because  the  greatness  of  human  sin  required  so  great 

a  sacrifice. 
Ought  not  ?     G.  Because  Ho  has  left  us  an  example  of  holy  jiatienca 

and  resignation. 
Ought  not  ?      7.  Because  by  His  humiliation  and  sufferings  Ho  has 

opened  for  us  the  way  to  eternal  glory. 
Christ.     Gr.  the  Chkist  ;  the  divinely  promised  and  anointed  Messiah. 
Suffered.     The  severest  trials  of  faith,  oft  precede  the  most  glorious 

gifts  of  grace. 
Imphes  that  the  Scriptm-es  clearly  taught,  that  the  Messiah  icas  to  be  a 

Suffering  Messiah. 
The  same  ti-uth  was  taught  by  Moses  and  Elijah.     Luke  ix.  31. 
Representing  the  Law  and  Prophets  they  spake  of  His  death. 
All  the  prophets  i^redicted  His  svfferiiifjs,  and  His  glory.     1  Pet.  i.  11. 
This  has  ever  proved  a  stumbling  block  to  the  proud.     John  vi.  00. 
Peter  after  the  noble  confession  (Matt.  xvi.  22)  refused  to  believe  it. 

1.  Suffering  prepares  the  path  to  glory,  as  faith  to  salvation. 

2.  Suffeiiug  is  soon  to  be  exchanged  for  glory. 

3.  Suffering  endured,  increases  the  enjoyment  of  glory. 

These  things.     Trials  of  cruel  mockings,  scourging  and  crucifixion. 

These  very  things  creating  doubts,  ought  to  confirm  faith. 

They  are  the  true  characteristic  marks  of  the  true  Messiah. 

Enter.     This  they  did  not  think  compatible  with  the  Messiah. 

Each  day,  He  made  another  remove  from  His  vacated  gi-ave. 

He  di'ew  nearer  to  His  crown  and  throne. 

In  these  appearings,  we  learn  the  power  of  His  resurrection.     Phil.  iii.  10. 

"  Therefore  will  I  divide  Him  a  portion  with  the  great,  and  He  shall 

divide  the  spoil  with  the  strong."     Isa.  liii.  12. 
His  glory.     Fire,  light,  chosen  emblems  of  deity.     Luke  xii.  49. 


eSei.    11  \!an  desired.  Eoseiirmttlcr,  KuinoH ;  necessaTj.  Tischendorf.    Tlie  Lord  did 
not  intend  to  say  that  He  has  aheady  entered  into  His  glory,  but  s'lake  as  one  who  was 


534  SUGGESTIVE  COMMENTAKY  [CHAP.  XXIV. 

now  thus  uracil  nearer  to  this  glorj',  that  His  sufferings  were  already  passed.  Oosterzee. 
Spokfi-n  of  as  past,  eSti,  iupast  tense,  referable  to  the  counsel  of  God.  Stier.  ela-e\9nv, 
marking  the  ploi-y  as  a  heavenly  condition,  iaiije.  Had  already  entered.  Kinkcl.  Stl, 
supplied  by  Meyer.  It  was  not  the  glory,  but  the  suffering,  about  which  they  were  so 
"slow  of  heart."  Al/ord. 


27.  And  beginning  at  Moses  and  all  the  prophets,  he  expounded  unto  them  in  all  tlte 
scriptures  the  things  concerning  himself. 

Beg'inning'.     As  no  earthly  lips  had  ever  yet  expoitaded  Scripture. 

Here  He  establishes  the  mighty  paradox  of  verse  26. 

If  the  disciples  themselves  failed  to  see  prophecy  fulfilled  in  Jesus,  how 

much  more  the  blind  bigot-s  of  the  Sanhediim  ! 
Mary's  privilege  of  first  seeing  the  Eedeemer,  was  grea-t. 
That  of  the  apostles,  oi  handling  the  Word  of  Life,  was  greater. 
But  to  walk  to  Emmaus  with  Him,  surpassed  all  others. 
Angels  might  well  descend  to  listen  to  their  Lord. 
Have  they  ever  enjoyed  such  a  walk  in  heaven  ? 
Paul   in  bonds   thus   illumined  the   wondering   Jews  at  Rome.     Acts 

xxviii.  23. 
All  the  types  in  their  historic  application,  were  included. 
Moses.     Luke  ii.  22.     History  and  character  of  the  meekest  of  men. 

See  Notes. 
He  began  with  Moses  as  the  source  of  all  prophecies  concerning  Himself. 
'•  Seed  of  the  woman  shall  bruise  the  serpent's  head."     Gen  iii.  15. 
Abraham  offering  Isaac,  the  uplifting  of  the  brazen  serj^ent,  and  the 

healing  of  all  who  looked  to  it. 
"  A  prophet  shall  the  Lord  thy  God  raise  up,  like  unto  me."     Deut. 

xviii.  15. 
He  places  written  word,  above  all  visible  manifestations.     Luke  xxiv.  45. 
Faith  is  the  most  assiu-od  iind  of  knowledge.     Heb.  xi.  1. 
The  letter  doth  not  kill,  unless  it  drive  away  the  spirit.     2  Cor.  iii.  G. 
Prophets.     The  remaining  Scriptures  of  the  Jewish  Church.     Psa.  xxii. 

1-18 ;    Psa.  xvi.   10-11 ;    Psa.  Ixviii.  18 ;    Psa.  ex.  1-7 ;    Isa.  hii.  ; 

Dan.  ix. 
Expounded.     An  hour  spent  with  such  a  Master,  better  than  a  thousand 

elsewhere. 
Scriptures.     Doubtless  the  same  texts  quoted  by  the  apostles. 
Proves  the  high  value,  our  Saviour  places  on  the  Bible. 
He  who  denies  the  prophecies,  denies  the  Redeemer   Himself.      Rev. 

xix.  10. 


CiIAl».  XXIV.]  ON    ST.    LUKE.  685 

The  things.     WTiole  Scriptures  an  unbroken  testimony  to  Him. 
Jcwisli  Listorj',  types,  law,  prophecies,  sacrifices, 
The  brazen  serpent,  manna,  pillar  of  fire,  the  ark  of  the  covenant, 
The  siicrifico  of  the  ram  for  Isaac, the  Paschal  lamb,  &c.,  &c. 
There  is  a  connected  unity  in  all  the  3Icssianic  prophecies. 
Himself.     The  great  burden  and  centre  of  the  O.T, 
All  that  is  %Yi-itten  concerning  the  MessiaJi,  applies  to  Jes^ts. 
A  denial  of  references  to  Christ's  death,  and  glory  in  the  O.T.,  is  hence- 
forth a  denial  of  His  oicu  teacliing. 
Refusing  to  confess  Christ's  coming  in  the  flesh  is  antichrist.  1  John  iv.  3. 


apfdfiej'09.  An  emphatic  intimatioa  of  the  snccessive  nature  of  His  discourse. 
Oosterzee.  The  word  {ap^dfj-evo^)  belongs  to  both  the  following  clauses.  Slanda  by 
itself.  Stier,  AlJ'ord.  Began  with  Moses  first,  i.e.  He  began  with  each  as  He  came  to 
them.  Alford  ;  as  they  occur.  Stier.  One  wonders  such  an  epitome  was  lost.  Hcnnell. 
Before  prophecy  is  fuljilled.  there  is  no  certain  understanding  of  it.  Stier. 

Siripfj-rjuivei' ,  from  'Ep/iVjs — Interpreter  of  the  Gods.  A  singular  cilect  of  Pagan 
letters  on  ecclesiastical  language.  IF.  (£  W.  ra.  nepl.  Things,  not  parls.  Alford.  The 
mystery  of  Christ'.s  death,  first  disclosed  on  the  way  to  Emmaus.  Ve  Wctte.  Belie.ving 
the  Scriptures,  we  must  expound  them,  as  did  Jesus.  Olshausen.  Xo  doubt  of  Christ's 
expositions,  is  to  renounce  Christianity.  Meyer.  For  kainov,  Himself ,  read  aiirou,  Him. 
Tischendorf,  Alford. 


28.  And  they  drew  nigh  unto  the  village,  whither  they  went :  and  he  made  as  though  he 
would  have  gone  further. 

He  made  as  if.     He  intended  actually  to  proceed  further. 

Had  they  not  constrained  Him  to  abide  with  them.  He  actually  icould 

have  gone  further. 
The  very  thought  of  His  dissembling  seoms  blaspJieinous. 
Eeligion  ever  begets  modesty.     Sin  is  presiunptuous.     2  Peter  ii.  10. 
Christians  do  not  (lirust  themselves  on  friends,  ^Yithout  invitation. 
They  make  sure  of  a  welcome,  before  availing  themselves  of  it. 
His  seeming  intention  was  to  bring  out  their  hospitality. 
He  only  intended  to  rouse  their  cryings  after  Him. 
He  tests  them  to  see  it  the  truth  had  entered  their  hearts. 
The  Lord  "  tempted,"  i.e.  tested,  tried  Abraham's  faith.     Gen.  xxii.  1. 


53G  SUGGESTIVE  COMMENTABY  [cHAP.   XXTV. 

r)yyitiav.  This  occurred  about  3  p.m.  Lardner ;  between  3  and  4.  Jcme»;  about 
sundown.  Andrews.  TrpocreTroieiTO,  the  Lnperfect  form.  He  was  making  as  though. 
Alford.  The  FHi^aie  "finxit"  is  liable  to  objection.  Finxit  suggests  the  idea  of  pre- 
tending.  The  meaning  is, — He  was  making  overtures  to  go  further.  He  was  like  one 
going  further.  fVordsxcorth.  The  word  (7roo<r7rote'a>)  means,  1,  to  attach  to  one's  self. 
2,  to  assume  the  appearance  of. 


29.  But  they  constrained  him,  saying.  Abide  with  its :  for  it  is  toward  evening,  and 
the  day  is  far  spent.    And  he  went  in  to  tarry  with  them. 

Constrained.     Gr.  to  press  with  urgent  entreaties  :  moral  compulsion. 

He  ever  acted  in  perfect  strictness  and  sincerity. 

He  had  not  said  anything  to  indicate  that  He  would  go  on. 

He  had  made  no  contract  whatever  to  remain  with  them. 

They  would  not  have  Him  continue  His  journey  hy  night. 

We  also  must  wrestle,  to  secure  the  abiding  presence  of  Christ. 

*^ Pass  not  away,  I  pray  Thee,  from  thy  servant,"  Abraham.       Gen. 

sviii.  3. 
"Lot  pi-essed  upon  the  angels  greatly,  and  they  turned  in."    Gen.xix.  3. 
"I  will  not  let  Thee  go,  except  Thou  bless  me,"  Jacob.     Gen.  sxxii.  26. 
"I  pray  Thee,  let  ws  detain  Thee,"  pleaded  Mauoah.     Judges,  xiii.  15. 
The  woman  of  Canaan  followed  Him  even  into  the  house.    Mark  vii.  24. 
He  would  have  passed  by  the  disciples  in  the  storm,  had  they  not  cried 

out.     Mark  vi.  48. 
He  loves  to  be  constrained  by  persevering  faith.     Matt.  xv.  27. 
He  is  pleased  with  the  mightiest  wrestling,  even  when  He  cries  "  Lex 

Me  alone,"  to  Moses,  in  prayer.     Ex.  xxxii.  10. 
Too  oft  He  tarries  not,  because  suffered  by  us  to  depart. 
We,  like  them,  may  constrain  Him,  for  He  is  willing  to  be  constrained. 
Without  this  loving  wUl  we  should  have  no  power  to  constrain  Him. 
"  The  kingdom  of  heaven   suffcreth  violence,  and  the  violent  take  it  by 

force."     Matt.  xi.  12. 
Abide  with  us.      For  the  love  they  bear    Him,    for    His    gi-acious 

teachings. 
They  desired  their  hearts  to  hum  on,  with  the  sacred  flame  He  had 

kindled. 
Tlic  more  unbelief  abounds,  the  more  earnestly  should  we  pray. 
Abiding  of  Christ  longed  for  by  all  true  believers. 
"  I  have  a  desire  to  depart,  and  be  wij;h  Christ,"  Paul.     Phil.  i.  23. 
Evening.     Clirist  the  best  consolation  for  the  evening  of  life. 


CHAP.  XXIV.]  ON    BT.    LUKE.  5B7 

Far  spent.     They  maliO  their  care  of  Him,  the  pretext  of  their  love. 

Silence  invests  Him  with  sacred  soleninitj-,  while  they  prepare  the  repast. 
"Abide  with  mc  from  morn  till  eve, 
For  without  Thee  I  cannot  live  : 
Abide  with  me  when  night  is  nigh, 
For  without  Thee  I  cannot  die."     Keile. 


rape/Siacraj'TO.  Jlost  earnestly  besought  Him ;  comp.  Luke  xiv.  23, — "  compel  them  :  " 
Acts  xvi.  15,^"  she  besought  us."  Oosterzee.  ij.e6'  j'jfxwi/  does  not  imply  that  they  lived  at 
Emmaus.  Alford.    - 


30.  And  it  came  to  pass,  as  he  sat  at  meat  with  them,  he  tool:  bread,  and  blessed  it, 
aita  brake,  and  gave  to  them. 

Sat  at  meat.     Gr.  reclined.    Antiquity  of  the  custom.     Luke  v.  29. 

See  Notes. 
They  had  not  been  forgetful  to  entertain  strangers.     Heb.  xiii.  2. 
Took  bread.     As  He  was  wout,  with  holy  dignity  and  serenity. 
The  guest  took  on  Himself  the  office  of  Master  of  the  house. 
This  was  doubtless  the  first  thing,  startling  to  them. 
The  entire  scene  may  have  reminded  them  of  the  Lord's  Supper 
Blessed  it.     Teacher,  Eebuker,  Comforter,  Giver  of  thanks. 
Brake  it.     A  proof  that  ^'breaking  bread"  is  not  the  same  as  the 

Lord's  Supper. 
Gave  it.     In  doing  it,  He  kindled  a  flame  of  His  own  Divine  love. 
He  doubtless  disclosed  some  of  the  glory  to  be  revealed.     Eom.  viii.  18. 
He  removes  the  veil  assumed,  and  their  last  doubt  vanished. 


/cAao-as.  An  ordinaiy  tet-nrov,  and  not  the  Lord's  Supper,  and  still  less  a  communio 
sub  una  specie,  which  Romanists  endeavor  to  prove.  Oosterzce.  Our  Lord  determined  to 
leave  in  the  very  distribution,  and  thus  end  it  before  it  was  begun.  Lightfoot.  Neither 
of  these  disciples  was  present  at  the  institution  of  the  Lord's  Supper.  Alford.  Not  their 
own  house,  but  an  inn.  Alford.  evAoyijo-ei'.  Three  Jews  eating  together  were  accustomecl 
to  render  thanks.  Meyer. 


.31.  And  their  eyes  were  opened,  and  they  Tcncxe  him  ;   and  he  vanished  out  of  their 
sight. 

Eyes  were  opened.     Hebraism.      They  first  then  really  discovered 
Him. 


538  SUGGESTIVE    COMMENTAEY  fCHAP.  XXIV. 

Their  eyes  supernatm-ally  closed    (as  they  were),   now   supurnaturally 

opened. 
Used  of  eyes  morally,  as  well  as  physically  closed.     Gen.  iii.  7  ;  2  Kings. 

\i.  17-20. 
Believers  must  ever  "  walk  by  faith,  not  by  sight. '     2  Cor.  y.  7. 
They  may  have  seen  the  wounds  in  His  hands. 
Or  perhaps  there  was  something  peculiar  in  His  manner  of  breaking  tho 

bread. 
Or  He  may  have  alluded  to  some  saying  He  had  uttered  before  His 

death. 
It  implies  their  recognition  was  sudden  and  unexpected,  and  that  what- 
ever means  He  was  pleased  to  use  the  revelation  was  effected  by  tho 

Lord  Himself. 
"  Opened  cyes,^'  distinguish  natural  from  spiritual  men.     2  Cor.  v.  7. 
He  stood  confessed  b-fore  them,  their  risen  Loed  ! 
Their  depth  of  wonder,  lost  in  greater  depth  of  adoring  Love  ! 
Knew  Him.     The  communion  of  saints.     1.  Anxiously  sought.     2. 

Happily  enjoyed.     3.  Eichly  rewarded. 
Their  surjjrise,  foreshadows  that  of  believers  in  heaven. 
Vanislied.     Gr.  became  invisible,  evidently  by  a  miracle. 
The  Lord's  first  appearances  after  His  resurrection  of  short  duration, 

that  there  might  be  more  room  for  faith. 
The  majesty  of  the  Godhead  was  recognized  when  the   man  Jesus  was 

withdrawn  from  their  sight. 
"It  was  expedient  for  them  that  He  should  go  away."     John  xvi.  7. 
With  His  departure  came  the  fullness  of  knowledge. 
■Henceforth  not  the  man  merely,  but  the  God-man,  Christ  Jesus. 
The  time  will  come,  when  our  Lord  will  disappear  no  more. 
'•  I  heard  a  great  voice  out  of  heaven  saying,  Behold,  the  tabernacle  of 

God  is  with  men,  and  He  will  divell  with  them."     Eev.  xxi.  3. 
As  to  the  mode  of   His  coming  and  going  on  this  occasion,  we  know 

notliiiig. 
Had  it  been  the  Lord's  Supper,  He  would  not  have  turned  His  back  on 

the  sacred  scene. 


tn4yv(ji<rav,  Ordinary  failing  rtf  recognition  rcraovcil.  liosenmuller.  Tlifs  miraculous 
Toil  tnkiii  away.  Dodilridijc.  They  miRbt  havo  seen  tho  print  of  the  nails.  Stier.  Somc- 
tnint,' in  HiH  manner  of  breaking  the  bread,  anil  helping  them.  Alford.  ev  rfi  KKatrei, 
vorsc  35,  cither  the  time,  or  by  the  act.  SticT  :  latter.  Luther.  Eeminded  of  intoroourse 
before  death.  Nitzsch.     Itomiaded  of  tho  Last  Supper.  D.  Broivn.     He  oolebratiul  the 


CHAP.  XXIV.]  ON    ST.    LUKE.  589 

liOi'ii's  Supper.  Pfenninger,  Augustine,  Beza.  Partly  admitted  by  Neander.  A  mystical 
iutorpretatiou.  Grotius.    An  ordinary  meal,  haiige,  OoHtcrzce,  Alford,  Brown,  Denton. 

atf>avTo<s.  Vanished  as  a  spectre.  Bcngel.  Assumed  an  angelic  body.  Origvn. 
Suddenly  withdrew.  U'etstcin,  UoseiimuUer.  Suddenly  disappeared.  Kuinoel.  Took  ad- 
vantage of  their  tumultuous  joy.  Oosterzec.  Disappeared  in  a  uiiraculoua  manner. 
Ilorsley.. 

a.<\iavTO<;.  not  avroc;,  which  would  imply  His  body  to  have  remained,  but  invisible  to 
them;  but  an-' aurai' implyicg,  besides  the  suijernatural  disaiipearance,  a  real  objective 
removal  from  them.  Alford. 


S2.  And  tlie-j  said  one  to  another,  Did  not  our  heart  hum  within  us,  while  he  talked 
with  us  by  the  way,  and  while  he  opened  to  us  the  scriptures  } 

Heart  burn.     Gr.  ivas  not  our  heart  burning  ?   i.e.  all  the  time. 

A  word  not  coined  in  the  school  of  human  wisdom. 

Heart  experience,  swiftly  finds  the  right  word  for  its  emotions. 

A  glowing  interest  ever  deepening,  they  took  in  His  instructions. 

Did  not  our  hearts  more  and  more  burn.  He  spoke    so  mightily  to 

our  hearts  ? 
There  was  something  truly  heart-kindling  in  His  discourse. 
A  foretaste  ol  Pentecostal  fire,  burning  high  and  long. 
"  While  I  was  musing  the  fix-e  burned."     Psa.  xxxix.  3. 
"  His  word  was  in  mine  heart,  as  a  burning  fire."     Jer.  xx.  9. 
They  were  just  ready  to  break  forth  "  My  Lord  and  my  God !"      John 

XX.  28. 
Affections  of  joy,  hope  and  adoring  love  combined,  filled  their  souls. 
The  words  of  worldlings  are  cold,  selfish  and  powerless. 
A  glow  of  self-evidencing  light  accompanied  His  wouls ;  love  and  glory 

ravished  their  hearts. 
Talked  with  us.     Gr.  to  us,  means  more  than  icith  %is.    The  earnest 

urgency  of  love. 
Many  believers  recognize  Him,  without  seeinr.  Him.     John  xx.  29. 
Opened   to  us.     The  Bible  is  not  a  Cealed  book  when  the  mind  is 

opened. 
He  simplified  the  Scriptures,  as  well  ao  illuminated  the  mind. 
Satan  holds  the  mind  in  bondage  or  influences  it  by  prejudice,  bigotiy, 

malice,  envy,  &c. 
Scriptures.     The  breaking  bread  did  not  so  much  impress  them,  as  tho 

opening  of  the  Scriptures. 


540  suGGESTmi;   commextary  [chap.  xxiv. 

KaioiJ-evT]  riv.  This  mode  of  expression  indicates  the  naintermpted  continuance  of 
the  action.  So  Luke  xv.  1 ;  xxi.  17,  24  ;  Acts  xii.  5.  Weister^s  Syntax.  He  fired  those 
■who  heard  Him.  Cic.  Inflamed  with  pain.  Pindar.  My  soul  is  athirst  for  God.  But 
■with  emotion.  Zinzendo)/.  Burned  not  our  hearts?  LinhtJ'oot.  An  internal  impulse 
of  love.  Stier.  The  word  expresses  unusual  emotion,  ?sa.  xsxix.  3.  Oosterzee.  The 
Lord's  words  inflamed  their  hearts  with  the  love  of  God.  Origen,  Holy  fire.  D.  Brown, 
Denton.    Kal  after  bStZ.  Tischcndorf,  Afford,  Cod.  Sinai. 


33.  And  they  rose  tip  the  same  hour,  and,  returned  to  Jerusalem,  and  found  the  eleven 
gathered  together,  and  them  that  were  with  them, 

Same  hour. — Of  the  niglit,  probably  leaving  the  meal  untouched. 
They  have  no  fear  of  a  night  journey,  full  of  holy  rapture. 
Their  Lord  is  risen,  and  they  ^mtst  tell  the  news. 

Had  it  been  midnight,  love  ■would  have  winged  their  steps  to  Jerusalem. 
They  could  not  rest  or  sleep  until  they  had  told  their  brethren. 
The  women  thus  obeyed  the  angels'  express  command.     Luke  xxiv.  9. 
Mary  Magdalene  the  command  of  our  Lord,  these  two,  the  voice  of  love. 
Gathered.     Gr.  suddcnhj,  probably  in  the  room  of  the  Paschal  supper. 
' '  Their  doors  were  locked  for  fear  of  the  Jews."     John  xx.  19. 
One  of  the  most  glorious  moments,  in  the  Eesurrection  history, 
A  holy  festival,  a  preparation  for  another  appearing. 
Together.     This  is  now  the  Sanctuary,  and  the  Church  of  the  Lord. 
The  High  Priest  comes  with  His  benediction  and  peace. 
Eesurrection  a  rare  conquest  over  the  power  of  sin  and  death. 
The  implanting  of  a  new  principle  of  life  in  humanity.     2  Tim.  i.  10. 
Eleven.     Thomas  -was  absent.     John  xx.  24.    Paul  calls  the  apostles 
twelve,  although  Judas  was  dead.     1  Cor,  xv.  6. 


"  lletnrned,"  ahout  sunset.  ArArews. 


84.  Saying,  The  Lord  is  risen  indeed,  and  hath  appeared  to  Simon. 

Saying.     Tliat  is  the  Eleven  anticipated  their  message. 
The  two  came  to  give,  but  received  an  unexpected  aid  to  faith. 
As  usual  the  work  of  love,  was  rewarded  with  a  blessing. 
Risen.     After  days  of  darkness  and  trial,  light  arises  to  the  faithful. 
Psa.  cxii.  4. 


<JHAP.  XXIV.]  ON    ST.    LTTKE.  541 

Indeed.     Mutual  exiierience  aud  faith  of  Paul  and  Ananias  confirmed. 

Acts  ix.  10. 
Cornelius  and  Peter  (Acts  x.  3).     Moses  and  Aaron.     Ex.  iv.  27. 
Sceptics  wonder  He  did  not  shew  Himself  to  enemies. 
A  proof  of  His  wisdom,  lioUness  and  love. 

Pearls  cast  before  swine,  are  trodden  in  the  dust.     Matt.  ■vii.  C. 
When  the  Pharisees  knew  Lazarus  had  been  raised  they  sought  to  refuto 

the  argument,  by  proposing  to  murder  him. 
Had  such  enemies  a  ripht  to  see  the  risen  Lord  ? 
He  who  puts  out  his  eyes  to  day,  has  no  right  to   look  for  the  sun  to 

morrow. 
Men  who  refused  to  believe  the  testimony  of  His  miracles,  holy  teaching 

and  life,  would  not  have  believed  His  resurrection. 
Appeared.     "  He  was  seen  of  Cephas."     1  Cor.  xv.  5. 
Whether  Peter  was  wandering  alone  outside  the  city,  orhad  just  returned 

from  the  grave,  is  unrevealed.     Luke  xxiv.  12. 
What  passed,  remains  a  sacred  secret  between  them. 
Oiu-  Lord  appeared  again  to  him  at  the  sea  of  Tiberias.     John  xxi.  1. 
Simon.     The  only  one  of  the  Eleven,  to  whom  He  appeared  alone. 
The  one  who  had  most  shamefully  and  profanely  denied  Him.     Matt. 

xxvi.  7-4. 
A  proof  of  unaltered  love,  1.  Jesus  appears  ip  fallen  Peter.     2.  To  Peter 

firat.     3.  To  Peter  alone.    4.  To  none  others,  alone. 
It  affords,   1.  Light  instead  of  darkness.     2.  Pardon    instead  of    guilt. 

3.  Hope  instead  of  fear. 
No  love  but  Divine  love  could  have  performed  such  wonders. 
Paul  singles  this  out^7-sf,  "  He  was  seen  of  Cephas."     1  Cor.  xv.  5. 
None  of  the  Evangehsts  had  distinctly  related  this  incident. 


ovTio?  vere,  Mark  xvi.  13  seems  to  involve  a  discrepancy.  They  at  first  believeci. 
Sengel.  At  first  doubted,  and  afterwards  believed.  Calvin.  Doubts  assault  those  strong 
in  faith.  Oosterzee.  Merd  sticklers  for  words  will  never  comprehend  the  deep  harmonies 
of  the  Resurrection  history.  Oosterzee.  riy^pOrj.  Lachmann  adds  ix  vtKpwv.  un^Bri.  No 
reason  for  understanding  this  of  a  momentary  glimpse,  as  Sticr  insists.  Lanrje. 

"^ifxiovi.  The  apostles  anticipated  the  two  from  Emmaus.  Lightfoot.  Before  tlia 
■walk  to  Emmaus.  Chrysostom.    Not  clear  whether  before  or  after  the  walk.  Alford. 


35.  And  they  told  what  things  wore  done  in  the  way,  and  how  he  ifas  lc7ioivn  oj  them 
in  breaking  of  bread. 

They  told.     Binning  hearts,  and  artless  words,  show  their  faith. 


64:2  SUGGESTmi    COMJIENTARY  [oHAP.  XXIV. 

What  things.  1.  He  kindly  seeks,  2.  Lovingly  listens,  8.  Graciously 
instructs,  4.  Wisely  tries,   5.  Unspeakably    surjDrises    His    i^eopie. 

Every  believer,  for  wliom  God  has  intei-posed,  is  bound  to  tell  it. 

The  forty  days  were  the  second  period  of  the  apostles'  education. 

"  Neither  believed  they  them,'"  adds  Mark,  chap.  xvi.  13.  How  slow  of 
heart  to  believe  I 


"And  they" — the  travellers,  distingnishea  from  the  others.  Alford.  iyvoJaOr),  viade 
Simself  knowti.  Bengel.  "In  the  way."  The  time  spent  in  speaking  of  the  Kingdom  of 
God.  L.H.V.D.    kv  t^  xXacrei  toC  dprou,  in  His  breaking  of  bread.  Alford. 


86.  IT  And  ax  they  thus  spake,  Jesus  himself  stood  in  the  midst  of  them,  and  saith  unto 
them.  Peace  be  unto  you. 

Thus  spake.     So  full  of  Christ,  then-  hearts  could  think  of  nothing 

else. 
Doors  locked,  no  sound  of  footstep  being  heard.     John  xx.  19. 
The  comings  of  Christ  in  the  heart,  are  sudden  and  silent. 
"  Where  two  or  three  are  gathered  in  my  name,  there  am  I  in  the  midst." 

Matt,  xviii.  20. 
They  had  regarded  His  return,  as  altogether  impossible. 
Bolts  of  fear,  and  gates  of  unbelief,  no  barriers  to  Him.     Acts  xvi.  14 ; 

xii.  8. 
They  saw  Him  standing  amongst  ihcm,  without  seeing  Him  enter. 
None  but  the  risen  Saviour,  could  end  the  sorrows  of  His  friends. 
They  might  have  recognized  the  voice  among  thousands. 
In  no  appearing,  did  He  "  show  Himself  by  so  many  infallible  proofs." 

Acts  i.  3. 
The  empty  sepulchre,  was  the  chief  comer  stone  of  evidence. 
Peace  be,  &c.     The  ordinary  form  of  salutation  then,  and  now.    Luko 

X.  5. 
The  resurrection  greeting  latest  received,  but  sure. 
A  mighty  heart-quickening  assurance  of  past  forgiveness. 
"  I  come  not  as  a  judge  to  reckon  with  unbelief." 
"  I  bring  you  from  my  sepulchre,  something  else  beside  upbraidings." 
He  consecrated  the  boiu  after  the  deluge,  the  wine  at  the  supper. 
Here  He  consecrates  the  common  sabttadoii  of  friendship. 
His  word  divine,  carries  temporal  and  eternal  peace. 
*'  He  came  and  preached  peace  to  you  who  wore  afar  oil."     Eph.  ii.  17. 


cnAP.  xxrv.j  on  st.  luke.  648 

This  was  a  sign  of  that  peace,  secured  by  His  sacrificial  death. 

"  Peace  on  earth,"  the  first  and  last  note  of  the  incarnation  peal. 

It  was  night,  "  At  evening  time,  it  sliall  be  light."     Zech.  xiv.  7. 

The  King  of  Peace  among  His  troubled  subjects  brings  peace  amid,  1, 

the  doubts,  2,  the  disquietudes,  8,  the  sorrows  of  life. 
Unbelief  embitters  the  happiest  hoius  of  life. 
1.   Peace   over  us.    2.   Peace  iu  us.      3.  Peace  among  us.      4.  Peace 

around  us. 
In  Christ  we  find  the  peace,  the  world  cannot  give. 
Peace  the  last  word  of  the  prophet  Zacharias.     Luke  i.  79. 
The  burden  of  the  birth-song  of  the  angelic  hymn.     Luke  ii.  l-l. 
The  salutation  of  His  ambassadors  wherever  they  preach.     Luke  x,  5. 
The  precious  legacy  He  left  the  last  evening  of  His  life.     John  xiv.  27. 


\aXowTwv.  This  interview  after  His  return  from  Galilee.  Bucher.  Necessarily 
implies  a  rebuke.  Andrews.  Disputinp;  away  their  faith.  Riehter.  With  increasing 
assurance.  Tholuck.    FuU  of  doubts.  fitieT.     Suspect  all  evidence.  Tischendorf. 

6  'Itjo-oCs,  omitted.  Tisch.,  Alf'ord,  Cod.  Sinai.  ;  retained.  Scholzc.  KaX  Ae'yei  aiiTo"?, 
elprii'i)  vfj-lvy  omitted.  Tiichendorf ;  retained.  Alford,  Oosterzee.  Ordinary  Jewish 
salutation.  Alford.  All  the  versions,  Vulg.,  Syr.,  Arab.,  Copt.,  Arm.,  add  eyo>  ei^ii,  ju,^ 
(/jojSeicrfle,  but  the  reading  is  not  genuine.  T' schendorf,  Alford.  No  Greek  MS.  confirms 
it.  Major  ;   introduced  from  John  vi.  20.  Oosterzee. 

io-rq.  John  xx.  19  adds  Bvpijov  KeKAeitr/u-eVtof.  A  miraculous  drawing  of  bolts. 
Doddridi/e,  Owi'i;  through  closed  doors.  Theophylact  ;  the  Lord  knocked.  Lampe ; 
twice.  Tischendorf.  A  substance,  neither  mind  nor  bodj',  inconceivable  to  us.  Lucke. 
He  entered  through  the  door.  Theodoret.  His  body  a  spiritual  essence.  Euthymius. 
Opened  by  miracle.  Jerome,  Stier,  Tholuck,  Alford. 


37.  But  they  were  terrified  and  affrighted,  and  supposed  that  they  had  seen  a  spirit. 

Terrified.     They  knew  no  human  being  could  enter  with  closed  doors. 
His  sudden  appearance,  and  miraculous  entrance,  caused  their  terror. 
Jews  held,  that  departed  spirits,  could  be  brought  up  by  demons. 
That  the  souls  of  the  dead  could  become  visible. 
Believers  often  find  Christ  different  from  their  expectations. 
The  angel  messenger  had  directed  them  to  Galilee, 
Hence  they  did  not  look  for  Him  that  evening  at  Jerusalem. 
We  must  discriminate  between  unbelief,  superstition,  und  faith. 
Sxipposed.     In  the  miracle  of  the  Eesurrection,  we  behold,  1.  The  glory 
of  the  Son.     2.  The  glory  of  the  Father.     3.  The  glory  of  the  elect. 


544  STJGGKS'H\T<:  commentary  [chap.  xxiv. 

A   spirit.     Gr.  a  spectre,  a  ghost,  not  a  Leavonly  messenger. 

A  phantom  clothed  in  the  appearance  of  a  hmnan  hotly. 

Man's  life  sm-vives  the  stroke  of  death. 

Ecsiirrectioii  the  only  complete  victory  over  death.     1  Cor.  xv.  44. 


TTTorjBa'Te?,  terrified  by  the  miraculous  entrance.  Kla.  On  account  of  His  sudden 
appearance,  and  the  likeness  to  one  they  knew  to  have  been  dead.  Alford.  irvevixa.  Not 
exactly  as  a  <^ai/Ta(T|aa,  Slatt.  xiv.  26,  which  might  have  been  any  appearance  of  a  super- 
natural  kind.  Alford.  Paul  seems  to  discriminate  between  ■nv^vixa  and  ^vxn-  They 
knowing  Christ  was  dead,  believed  this  to  have  been  His  ghost.  Lightfnot.  His  ghost, 
not  Himself.  D.  Brou-n.  Perhaps  they  supposed  some  other  spirit  had  assumed  Christ's 
iomi.  Ignatius,  Grotius.  They  believed  Him  risen,  but  without  a  material  body.  S7jer- 
lock,  West.  They  thought  Him  superhuman.  Von  Gerlach.  It  would  appear  as  if  a  kind 
of  bodUy  life  survives  the  stroke  of  death,  1  Cor.  xv.  44.  Stier. 


38.  And  he  said  unto  them,  Wlnj  arc  ye   troubled  ?   and  why  do  thoughts  arise  in  your 
hearts  ? 

Troubled  ?      As  though  they  -were  children  ;   Do  ye  not  then  know  Me 

again  ? 
He  composes  their  dread  as  disquietude,  and  reproaches  unbelief  only. 
He  graciously  stooped  to  strengthen  and  increase  their  faith. 
That  which  now  is  flickering  feebly  will,  by  and  by  become  heroic  faith. 
He  had  infinite  fullness  of  peace  and  consolation  to  bestow. 
They  appear  to  have  felt  a  mysterious  dread,  mingled  with  joy,  at  His 

visits. 
The  spirit  world  over-awes  and  painfully  affects  the  mind. 
Perfect  love  alone  can  cast  out  all  tormenting  fear. 
Thouglits.     Gr.  rea>oninr$..    Our  Lord  throws  open  our  thoughts. 
Faith  and  unbelief  at  times,  biruggle  ia  the  same  intlividual. 
A  blending  of  light  and  darkness,  spiritual  twilight. 
Considerations  of  discouragement,  doubt  and  gloom,  oppress. 
He  rebukes  them  for  the  continuance  of  their  doubts. 
In  your  hearts.     But  for  t'.ie  blindness  of  their  hearts,  thnymu^thave 

recognized  their  own  living  Master. 
He  then  permits  them  to  do,  what  He  did  not  Maiy. 
The  first  flash  of  thatimion  between  pf ace  and  His  death.' 
The  true  token,  by  which  He  comforts  the  terrified  conscience. 
Jcsua  ever  presents  Himself  to  believers  as  the  crucified  Lord. 
He  thereby  manifests  His  gloiy,  and  seals  their  peace. 


CHAP.  XXrV.]  ON  ST.  LUKE.  545 

Sia\oyi.a-iJ.o\.  CoQitationes.  Vulg.  Why  are  thoughts  in  your  hearts?  JTorae.  l!7i.7 
have  you  not  at  once,  -without  consideration,  recognized  Mo  1  for  I  am.  Meyer.  A. 
Hebrew  formula.  Schleiist(er.  Critical  questionings.  Stier,  Alford,  For  rais  xapSiats, 
TJj  KapSca.  Lachmann,  Tischendorf,  Alford. 

39.  Behold  my  hands  and  my  feet,  that  it  is  I  myself:    handle  me,  and  see ;  for  a 
spirit  hath  notjlesh  and  bones,  as  ye  see  me  have. 

BelJold,  "was  to  know.     To  the  words  ho  added  the  act  of  love. 

This  appearing  proves  his  corporeity  after  the  resurrection. 

My  hands.     The  scars  of  the  lacerated  limbs  vrere  still  visible. 

He  would  convince  them  of  the  reality  and  identity  of  Himself. 

Ho    would    show    them    the  places  that  still  bore  the  marks  of  tho 

crucifixion. 
These  scars  were  the  blessed  signs  of  His  victory  over  death. 
My  feet.     Luke  xxiii.  33.      The  prints  of  the  nails  had  left  their  scarH 

on  His  feet. 
The  disciples  must  actually  but  reverently  have  touched  His  hands. 
Hence  the  true  record  of  the  Apostle.     1  John  i.  3. 
It  explains  why  Thomas  also  desired  similar  proof.     John  xx.  25. 
The  prints  of  the  nails,  the  honorable  badges  of  His  love. 
I  myself.     He  was  the  Truth,  in  all  its  fullest  signification. 
Death  had  altered  His  condition,  but  not  changed  His  heart. 
He  found  them  at  sea,  at  night,  temfied  in  the  storm. 
With  a  word,  He  calmed  their  hearts,  and  hushed  the  temijest.     John 

vi.  21. 
He  wiU  be  recognized  and  honored  as  Lokd,  by  all  true  disciples. 
Handle  me.     He  challenges  them  calmly  to  scrutinize  Himself. 
Satisfy  yourselves  thoroughly,  that  there  is  no  deception. 
Why  multiply  words,  when  we  have  the  tldnfj  ? 
And  see.     Both  ocular  and  tangible  evidence. 
Our  Lord  appeals  to  the  senses,  and  by  thus  appealing  He  overtiuns  tho 

doctrine  of  Transubstautiation  which  cannot  stand  a  similar  ajjpeal. 
Spirit.     Glorified  bodies  seem  to  partake  food.  Eev.  ii.  7-17 ;  xxii.  2. 
Although  physical  processes  seem  to  be  expressly  excluded.     1  Cor.  vi.  13, 
The  three  angels  shared  Abraham's  food.     Gen.  xviii.  8. 
Flesh,  and  bones.     Angels  cannot  be  tested  by  sense  of  touch. 
Henceforth  He  was  immortal.      As  "God   alone   hath   immortality." 

1  Tim.  vi.  IG. 
Om-  Lord  created  spirits,  and  pronounces  them  bodiless. 
The  Lord  an  image  of  the  perfection  of  saints,  in  another  world.    Eph- 

V.  30. 


546  SUGGESTIVE    COilJIENTARY  [cHj'LP.  XXIV. 

A  glorified  body  not  obstructing,  bnt  serving  the  spirit. 

A  clear,  but  not  painful  remembrance  of  the  former  life. 

A  bappy  imion  and  communion,  with  all  the  redeemed  ones. 

A  continuation  of  the  work  for  God's  glory,  which  death  had  suspcndcf!,. ' 


iroSat.  Feet  of  the  crucified  not  nailed.  Paiilus,  Hosenmuller,  Kuinoel,  Winer, 
Friedlieh,  Meyer  ;  often  nailed,  ^ybrd  ;  always  naiXeH..  Tholuck,  Stier,  Ebrurd,  Langc, 
Ewald,  dihausen.  tlhseive  crapKaKai.  oerTc'a,  but  not  olixa..  This  the  resurrection  Body 
probably  Imd  ivot, — as  being  the  animal  life.  Alford.  His  body  had  not  yet  been  changed. 
Owen.  Greeks  and  Eomaus  believed  spirits  to  be  inimateiial.  Oilys.  ii.  218,  Aencid  vi. 
702.  Lord's  body  only  seemed  to  be  palpo.ble.  Kuhn,  Ziebig.  His  body  was,  1,  tangible. 
2,  superior  to  space.  3,  could  become  visible  and  invisible  at  will.  A  spiritual  body,  1 
Cor.  XV.  44.  Oosterzce,  Auriustine,  Zwingle.  It  settles  the  objective  and  subjectivo 
identity  of  man,  before  and  after  death.  Oosterzce.  Glorification  of  the  body  was  begun. 
Olshausen,  Krabbe. 

" Handle,"  ieet  audi  marks.  "Touch  and  look."  Seller.  "Handle  and  observe." 
Stolz.  "Discoru  ye."  St/er.  ^'^  Flesh,"  & 2.  No  aUusicn  to  blood.  .-li/bAf.  Blood  of  thfi 
Adamic  life  lost  by  the  apostasy.  L.H.V.D.  Representing  the  popular  idea  concerning 
Bjiirits.  Burton.    An  assertion  which  must  not  be  taken.  Alford. 

avTos  eyu>  ei/ii.  I  am  He,  and  no  other,  aiirbs  is  never  used  as  a  pronoun  in  the 
nominative  case,  but  merely  in  concord  with  the  subject  of  the  verb,  me-aning,  "  alone," 
or  "  of  one's  own  accord." — He  and  no  other.  So  Matt.  i.  21;  viii,  17;  Eph.  v.  23. 
Webster's  Syntax. 


40,  And  when  he  had  thus  spoken,  he  shewed  them  his  hands  and  hia  feet. 

Sliowed   them.      His  scars  precious  to  His  friends,  terrible  to  His 

enemies. 
The  difficulty  of  belief,  enhances  its  worth  and  power. 
The  love  of  Christ  unchanged  by  His  exalted  station. 
1.  Encourages  His  friends.     2.  Comforts  His  elect.     3.  Brings  confusion 

to  the  lost.     4.  A  sanctuary  in  trouble.     5.  A  fountain  of  grace. 
His  hands.     The  prints  of  the  nails  incontrovertible  signs  of  crucifixion. 
Identification  of  His  body,  tokens  of  His  victory  over  death. 
They  were  the  peace  tokens,  of  His  sacrificial  death. 
As  memorials  of  death,  they  might  have  been  obliterated. 
They  may  remain  as  marks  on  Ilis  body  even  glorified  in  heaven.    EtjV. 

i.  7. 
He  may  retain  them  for  ever,  as  tokens  of  His  atonement. 
His  feet.     The  feet  of  the  crucified  were  generally  nailed. 
The  beginnings  and  endings  of  His  appearances,  instructive. 


CHAP.  XXIV.]  ON    ST.    LUKE.  547 

One  manifested  the  glory  of  His  lo7^e  ;  anotlicr  of  Ilig  loisdom ;    anotiicr 

of  His  knowledge ;  another  of  Hh  faitlifuliiess. 
The  First  Begotten  from  the  dead,  Himself,  the  jiiracle  of  miraclks. 
His  appearing  to  the  women,  here  the  tendcrest  character. 
To  the  eleven,  the  most  componcd ;  a.t  Tiberias,  the  most  mysterious. 
In  Galilee  to  the  five  hundred,  the  most  sublime. 
To  those  on  their  way  to  Emmaus,  the  most  human. 
"  And  many  other  wonders  did  Jesus  in  the  presence  of  His  disciples." 

John  XX.  30. 
The  disciples  evidentlj'  satisfied,  all  their  doubts  dispelled. 
John  refers  to  this  scene  when  he  says,  "  Our  hands  have  handled  of  tlio 

word  of  life."     1  John  i.  1. 


Tisehendorf  omits  this  verse;  good  reason  for  retaining  it.  Alford.  "Hands." 
Martyrs,  in  eternity,  perhaps  will  bear  the  prints  of  tlieir  wounds.  Augustine,  favored  by 
Stier.  Satan  is  said  to  have  appeared  as  Christ  to  St.  il/rt?-((H.  "  ^\^iore  are  the  prints 
of  the  nails?"  put  the  demon  to  flight.  Butler.  "Feet."  To  prove  He  had  tlesh.  StoZ^, 
Pavlus.  Signs  of  the  nails.  Stier,  Lange.  Does  not  prove  His  feet  were  pierced. 
Luthardt.  Corporeity  and  prints.  Alford.  Feet  wounds  more  convincing.  Gerlach.  Did 
the  disciples  actually  touch  the  Lord  ?  No.  Oerlach;  Yes.  Stier.  Handled  by  His  mur- 
derers, why  not  by  loving  discii^les?  Pfenninger. 


41.  And  while  they  yet  believed  not  for  joy,  and  wondered,  he  said  unto  them,  Have  ye 
here  any  meat } 

EeHeved  not.     They  distrusted  even  their  own  senses. 

The  full  exercise  of  their  faith,  was  retarded  by  their  joy. 

It  is  oft  hard  to  credit,  what  our  hearts  desire  to  believe. 

Eefusing  clear  testimony,  shews  wilful  hardness. 

Like  Babylon's  captives,  "they  were  as  men  dreaming."    Psa.  cxxvi.  1. 

The  news  was  too  good  to  be  true. 

Strong  affection  and  questioning  knowledge,  impede  one  another. 

"  I  will  see  you  again,  and  your  hearts  shall  rejoice."     John  xvi.  22. 

Certainty  gave  new  life  to  their  spirits,  new  joy  to  their  hearts. 

How  this  certainty  could  arise,  sceptics  have  never  explained. 

Wondered.    Before  the  final,  clear,  and  tranquil  assurance. 

At  first  through  fear,  now  through  joy,  they  cannot  believe. 

Any  meat.     They  still  recline  at  the  table.    Mark  xvi.  14. 

Having  gone  so  far,  the  Lord  will  perfect  His  work  in  His  people. 


548  SUGGESTIVE    COMMENTARY  [cHAP.  XXIV. 

oirb  TTJi  X^PW)  "  ^y  Teason  of  their  joy."  an-b  marks  the  occasion  or  effect  produced 
by  a  cause,  as  Acts  ii.  19 ;  Heb.  v.  7.  Webster's  Syntax.  A  deeply  psychological 
expression,  showing  the  hand  of   lleevangelist-physician.  Oosterzee. 


43.  And  they  gave  him  a  piece  of  a  broiled  fish,  and  of  an  honeycomb. 

Honeycomb.    Bees  in  Palestine  live  in  the  clefts  of  rocks. 

"  A  land  Hewing  Tvith  milk  and  honey."     Ex.  iii.  8. 

The  probable  remains  of  their  evening  repast. 

Ordinaiy  food  of  the  disciples  resembled  that  of  the  Baptist. 


KoX  a-rro  /icAicrcrtov  KrjpCov,  It  is  remarkable  that  these  words  are  omitted  in  the  Ixint 
MSS.,  yet  retained  by  Tischendorf,  Alford,  Oosterzee,  D.  Brown,  Wordsioorth,  and  other 
Critical  Scholars.  The  omission  may  probably  have  arisen  from  an  idea  in  some  tran- 
scriber that  this  moal  is  the  same  as  that  in  John  xii.  9.  The  words  conld  hardly  have 
been  an  interpolation.  Alford. 


43.  And  he  took  it,  ajid  did  eat  before  them. 

Took  it.    He  receives  bodily,  and  gives  them  apirittml  meat. 

Eat  before  them..     To  prove  His  humanity,  an  expression  of  love. 

He  ate  freely  ■without  any  necessity. 

Angels  in  the  O.T.  ato  ^'ithout  having  human  bodies.     Gen.  xviii- 

xix.  3. 
Eating,  as  with  Jairus'  daughter,  a  sure  sign  of  restored  life. 
They  meantime  drank  full  draughts  of  the  holiest  rapture. 
A  sacrifice  of  His  heart's  love,  to  His  disciples. 


e't>ayey.  In  theso  words,  in  thig  deal,  and  in  this  sign,  consisted,  the  upbraiding  of 
their  unbelief,  JIark  xvi.  14.  Oosterzee.  Ilia  eating,  a  reality.  Sticr.  Prows  the  reality 
of  Uis  body.  Schneider.  His  energy  consumed  the  food.  Kapplingcr.  He  ate,  but  did 
not  need  nourishment.  Oosterzee.  Not  for  His  own  necessity,  but  their  conviction.  D. 
Srown.  Ho  drinks  nothing,  proving  He  needed  no  food.  Bengcl.  A  type  of  beUovera 
eating  at  the  table  in  heaven,  Luke  xxii.  CO.  L.IT.V.D. 


OHAP.  XXIV.]  ON    ST.    LUKE.  619 

44.  And  he  said  unto  them,  These  are  the  u-ords  which  I  spake  unto  you,  while  I  was 
yet  with  you,  that  all  things  must  he  fulfilled,  which  were  written  in  the  law  of  Moses, 
and  in  the  prophets,  and  ia  the  psalms,  concerning  me. 

He  said  unto  them.     Forty  days  after  His  resunrection. 

The  words.     The  prophecies  of  His  death,  burial,  and  resurrection. 

Christ's  resurrection  puts  the  seal  of  Divine  truth  on  liis  Mords. 

With  you.    Now,  He  was  as  good  as  removed  from  them. 

"  My  victory  over  death  ought  to  be  your  greatest  joy." 

He  speaks  as  if  Ho  was  already  in  heaven. 

I  spake.     Augols  at  the  sepulchre  referred  to  words  He  had  spolien. 

AH  things.     His  birth,  death,  resm'rection  and  ascension. 

Written.     Luke  i.  63.  See  Notes. 

After  thi'ee  years  knowing  Him,  and  witnessing  His  wonderful  works, 

He  reverently  refers  them  back  to  their  Bible. 

Ijaw.     He  adduces  the  three  component  parts  of  the  Canon,  referring  to 

the  Scriptures  in  their  mutual  connexion. 
The  ordinary  Jewish  division  into  the  Law,  Prophets,  and  Hagiographa. 
The  fii'st  contained  the  Pentateuch.*    The  second  Joshua,  Judges,  the 

four  books  of  Kings,  and  the  Projjhets,  except  Daniel. 
The  third  the  Psalms,  and  all  the  rest  of  the  canonical  books. 

1.  In  the  Laio  we  have  the  book  of  God's  commandments. 

2.  In  the  Prophets  the  revelation  of  His  will. 

3.  In  the  Psalms  the  book  of  devotion  for  the  Church. 

The  Laio  teaches  us  what  to  do,  the  Prophets  what  to  helieve,  and  the 

Psalms  how  to  pray  for  grace  to  do  and  to  believe. 
Prophets  exercise  our  faith,  Psalms  nourish  omr  hope,  Laic  tests  our  love. 
Prophets.     Luke  i.  70.     Two  divisions,  foemer  and  lattee. 
FoEiiEB,  Joshua,  Judges,   1  &  2  Samuel ;    1  &  2  Kings. 
Lattee,  Isaiah,  Jeremiah,  Ezekiel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah, 

Micah,  Nahum,  Hab.,  Zoj^h.,  Hag.,  Zech.,  Mai. 
Hagiographa.    Psa.,  Prov.,  Job,  Sol.  Song,  Euth,  Lam.,  EccL,  Esther, 

Daniel,  Ezra,  Nch.,  and  1  &  2  Chron. 
Prophecies,  the  best  key  to  the  enigma  of  Christ's  life. 
Psalms.     Luke  xx.  42.     Contain  most  of  the  Messianic  prophecies. 
Jews  accustomed  to  apply  many  of  the  Psalms  to  the  Messiah. 


cijTc.  The  whole  course  of  instruction  after  the  resurrection.  Ebrard.  A  retrospect 
of  His  work.  Oosterzee.  Several  sayings  corahined.  Oerlach.  No  new  instructions. 
OUhausen.  Understood  old  things  in  new  sense.  Stier.  This  tools  place  on  His 
ascension  day.  i5en(7eJ.  Bee  verse  50.  *^  All  things."  Thou  shalt  not  find  a  nai-ration, 
a  riddle,  a  prophecy,  a  ceremony,  but  hath  some  manner  of  aspect  in  this  glMS,  and  in 
;ome  -way  points  at  this  mystery. — G-od  jianifest  in  the  flesh.  Hammond. 

47 


O50  SUGGESTIVE     COMJIENTAEY  [OHAP.  XXIV. 

x^oAjaois.  Tho  Psalms  are  here  mentionecl  without  the  article,  both  as  the  com- 
mencement of  the  Hagiographa,  and,  at  tlie  same  time,  as  that  hook  among  thaw  nhich 
contains  the  most  direct  Messianic  elements.  Oosterzee. 


45.  Then  opened  he  their ttndcrstaytdinp,  that  they  vti()ht  understand  the  serlptures. 

Opened  He.     JIany  obstacles  are  to  be  removed  from  tlie  heart. 

We  cannot  command  the  key,  to  the  head  or  heart. 

The  Lord  opened  the  heart  of  Lydia,  that  she  heard  Paiil.     Acts  xvi.  14. 

This  privilege  flowed  ft^rth  in  the  blessings  of  Pentecost.     Acts  ii. 

"  02)en  Thou  mine  eyes,   that  I  may  see  wontlrous  things,"  &c,     Psa. 

cxix.  IS. 
He  -who  said  "  Let  there  he  light  (Gen.  i.  3),"  stood  among  men. 
He  proves  His  immediate  access  to  the  human  spirit. 
His  absolute  divine  poxccr  over  the  avenues  to  the  soul. 
Understanding.     A  direct,  divine,  illumination  of  the  mind. 
The  head  and  heart  miast  alike  be, enlightened  by  the  Spirit. 
The  fruit  of  this  blessing,  is  seen  in  all  the  Epistles  to  the  Church. 
The  Lord,  1.  Endles  a  light.     2.  Opens  the  eye  to  behold  it. 
Understanding  the  Scriptures,  indispensable  to  Christianity. 
Eesurreetiou  brought,  1.  Full  certainty.     2.  Deep  peace.     3.  Apostolic 

power. 
Scriptures.     Gr.  writings,  hoohs.     Liike  iv.  17. 
Apostolic  method  of  interpreting  the  0.  T.  is  sanctioned  by  Christ. 
Promises  and  types  of  the  resm-rection  pervade  all  the  Bible. 


"  Understanding."     Masorites  counted  chapters,  verses,  words,  letters,  but  lost  iill 
spiritual  life  of  tie  Divine  Truth.  Lightfoot. 


46.  And  said  unto  them.  Thus  it  is  written,  and  thus  it  behoved  Christ  to  suffer,  and 
to  rise  from  the  dead  the  third  day  : 

Behoved.     Gr.  must;  He  sets  this  against  all  doubts  of  men. 
Divine  will  hath  determined,  and  divine  power  will  do  it. 
Suffer.     Scriptures  indissolubly  unite  His  sufferings  and  glory. 
Third  day.     This  period  is  not  distinctly  asserted  in  the  O.T. 
It  seems  implied  in  Hosea  vi.  2,  and  typically  in  -Jonah  i.  17. 


Koj.  oCtuj?  c"oci,  omitted.  Tisehendorf,  Alford,  Cod.  Sinai.    "  It  is  wriitcn  (hat  Christ 
elioidd  suffvr."  Alj'ord, 


t/HAP.  XXIV.]  ON    ST.    LUKE.  051 

47.  And  that  repentance  and  remission  of  sins  should  be  preached  in  his  name  amon\) 
all  nations,  beginning  at  Jerusalem. 

Repentance.    Men  must  repent  before  they  receive  forgiveness. 

We  have  the  concurrence  of  man's  will  with  God's  grace. 

Repentance  is  man's  act,  remission  of  sins  is  God's  act. 

Ilepentance  of  no  avail  without  remission,  remission  not  given  without 

repentance. 
Both  must  bo  preached  together,  both  by  God's  mercy  bound  together. 
Sauctilication  is  continual  repentance  and  faith.     Matt.  vi.  12. 
Remission  of  sins.     Is  the  Lord's  present  a2:>pointmeut  and  pledge  of 

His  favor. 
This  command  is  a  proof,  1.  Of  the  historical  truth,  2.  Of  the  heavenly 

origin.  3.  Cf  the  blessed  pm-pose  of  the  Gospel. 
Preached.     Gr.  hcrahhid.     Luke  viii.  1 ;  ix.  2.     Among  the  Jews  and 

Gentiles. 
The  result  of  the  Divine  appointment,  and  fulfilled  prophecy. 
He  gave  command  for  the  universal  publication  of  His  Gospel. 

1.  Substance  of  preaching,  repentance  and  remission  of  sins, 

2.  Extent  of  commission,  to  all  nations. 

3.  Place  of  commencement,  Jerusalem. 

4.  Manner  of  ijreaching,  according  to  the  Scriptures. 

5.  Ground  of  preaching.  His  Name. 

His  name.     Jesus  opens  the  door  for  repentance  aud  remission  of  siiiS. 

Preaching  derives  all  its  importance  and  authority  from  Him. 

God  shews  as  much  power  and  love,  in  bringing  men  to  Jesus,  as  in  the 

sending  of  His  Son. 
All  nations.     "  Kule  Thou  in  the  midst  of  Thine  enemies."     Ptia, 

ex.  2. 
"  He  shall  judge  among  the  nations."     Isa.  ii.  4. 

"  And  many  nations  shall  say,  Come,  and  let  us  go,"  &c.     Micah  iv.  2. 
"  From  the  rising  of  the  sun,  unto  the  going  down  of  the  same,  My  name 

shall  be  great  among  the  Gentiles."     Mai.  i.  11. 
At  Jerusalem.     Luke  ii.  22.     "The  law  from  Zion,  and  the  word  of 

the  Lord  from  Jerusalem."     Mic.  iv.  2. 
An  ancient  prerogative  granted  to  this  city. 

The  Gospel  has  ever  proved  its  power,  just  when  men  would  crush  it. 
Blessings  to  be  received  through  God's  instrumentalities. 
A  proof  that  the  city  denounced,  was  not  yet  given  up. 
The  city  of  election,  the  everlasting  metropolis. 
It  will  yet  give  its  name  to  the  Ucavenhj  city.     Pev.  iii  12. 
A  hint  at  the  world  subduing  pm-pose  of  the  Gospel. 


552  SUGGESTIVE  COMMENTABY  [CHAP.  XXIV. 

They  must  not  wait,  until  the  last  Jew  is  converted. 
The  Herald's  duty  is,  to  make  the  public  proclamation. 
That  -well  discharged,  the  responsibility  rests  on  those  who  hear. 
The  ministry  are  not  commanded  to  convert  the  impenitent. 
Their  names,   "Witnesses,   Messengers,   Heralds,  Apostles,   prove  this. 
John  ii.  22  ;  1  Tim.  vi.  I'd. ;  Eev.  i.  5. 


fiejavoiav ,  change  of  heart,  called  by  some  transmentation  ;  the  coming  to  a  right 
tmderstanding,  the  growing  wise.  /ueTajie'Aeta  denotes  change  of  feeling,  such  as  Judas 
had  ;  anxiety,  remorse  arising  from  a  review  of  the  past.  W.  d-  W.  jneraj/oia  belongs 
only  to  the  good  ;  /iiera(xe'A6ia,  pain  of  mind,  belongs  to  evil  men.  Wonhworth.  Here 
fifTduoia  is  immediately  connected  with  at^ecrts  a./jiapTLum,  full  and  free  remission  ;  the 
Banclified  effect  of  /aeTauttAcia,  the  kvirrj  Kara  ©cdi',  2  Cor.  vii.  8,  9, 10 ;  whereas  unsancti- 
£ed  fi(Taixe\£La,  which  is  ri  toO  koo-ixov  Avn->)  induced  Esau  to  say — I  will  slay  my  brother 
Jacob,  and  has  led  thousands  to  self-destruction.  Webster. 

ap  ja/neroi'.  The  accusative  absolute,  as  in  Acts  x.  37.  Bengel.  Agrees  -with  Kripvyii.'x, 
imjilied  in  /cr/pir^flvjfai,  or  with  the  agent.  In  the  spirit  of  the  )?recept,  wo  should  first 
address  those  who  profess  Christianity,  and  then  the  heathen.  But  we  are  not  to  wait 
for  success  in  the  former,  before  we  begin  the  latter.  W.  £  W. 

"Jerusalem."  The  name  of  the  earthly  derived  from  the  heavenly,  Heb.  xii.22  ;  G^I. 
iv.  26.  X./f.F.i).  Hence  He  wiU  begin  His  reign,  Psa.  ii.  6,  and  a  second  time,  Hia 
•woid  go  forth  from  restored  Jerusalem.  Stier. 


48.  And  ye  are  witnesses  of  these  things. 

"Witnesses.    Men  of  sterling  integrity,  eye  witnesses,  testifying  against 

overpowering  interests. 
Their  witness  further  confirmed  hy  their  miracles,  wrought  in  Christ's 

name. 
"Witnesses  of  the  offer  of  mercy  having  heen  tenderly  made. 
"Witnesses  of  that  offer  having  been  madly  rejected. 
Eye  witnesses,   1.   Of  My  life.     2.  My  discourses.     3.  My  works.     4.  My 

resiirrection.     5.  Scenes  of  My  ascension. 
"  Ye  are  My  witnesses  sailh  the  Lord."     Isa.  xliii.  10.  Not  false  witnesses. 
"Ye  shall  also  hear  witness,  because  ye  have  been,"  &c.    John  xv.  27. 
The  apostles  claim  this  privilege,  at  the  election  of  Matthias.     Acts  i.  22. 
Peter's  address  on  Pentecost.      Acts  ii.  32.     Healing  of  the  lame  man. 

Acts  iii.  15. 
Before  the  Council.      Acts  v.  32.      Before  Cornelius.     Acts  x.  39.     St. 

Paul  at  Antiocb.     Acts  xiii.  31. 
He  who  contradicts  the  Gospel  Herald,  contradicts  Jesus. 
These  things.     Principally  concerning  Ilis  rtsurrectioa. 


OHAP.  XXIV.]  ON   ST.  LUKE.  55'6 

rovnov.  Death,  resurrection,  and  commission  to  preach.  Meyer.  Facto  of  the  Lord's 
life  and  ascennion.  Oostcrzee,  "  Witnesses,"  Apostles  cried  with  holy  fervour,  "  We  are 
wiinesses."  Tischemlorf.    hi,  omitted.  Tischenilur/,  Al/'urd,  Cud.  Sinai. 


49.  V  And,  behoUl,!  send  thepromise  of  my  FatJier  upon  you  :   hut  tarry  ye  in  the  city 
of  Jerusalem,  until  ye  be  endued  with  power  from  on  hiijh. 

I  send.     No  delegated  being,  none  but  the  Son  of  God,  could  thus  ^eak. 

Those  whom  He  sends.  He  furnishes  with  necessary  gifts. 

Here  the  Comforter  is  a  promise  and  a  power. 

Promise.     Ecfers  to  the  baptism  of  the  Holy  Ghost.     John  xiv.  16- 

2(5 ;  Acts  i.  5. 
The  la^t,  greatest,  and  most  comprehensive  of  all  promises. 
My  Father.     Our  Saviour  acts  conjointly  with  the  Father. 
Tarry.     Gr.  sit  still.     God  requires  patient  waiting,  as  well  as  swift 

obedience. 
This  command  was  repeated,  as  He  ascended  to  His  throne.     Acts  i.  4, 
The  disciples  must  learn  the  lesson  of  waiting. 
"  They  also  serve,  who  only  stand  and  wait."  Milton. 
Patient  waiting  in  praijer,  secures  the  divine  promise.     Luke  xviii.  1. 
They  must  learn  to  wait,  before  ever  they  can  commence. 
Abraham  waited  twenty-five  years  for  the  fulfilment  of  Gen.  xii.  2-3. 
Moses  had  to  tarry  forty  years,  waiting  for  God's  time. 
The  woman  waited  twelve  years  and  was  healed. 
The  man  at  Bethesda  waited  thirty-eight  years  for  health. 
Our  Lord  tarried  thirty  years  in  Nazareth  before  He  began  His  work. 
The  disciples  waited  ten  days  for  the  promise  of  the  Father. 
Jerusalem.     The  grave  of  the  Old,  and  cradle  of  the  New  Covenant. 
Sndued..     Gr.  invested  with.     The  Holy  Spirit  would  envelope  them  as 

a  garment. 
They  were  not  yet  fully  qualified  for  beginning  at  Jerusalem. 
This  the  true  and  complete  re-robing  our  fallen,  naked,  souls  require. 
"  I  will  clothe  (His)  priests  with  salvation."     Psa.  cxxxii.  16. 
With  power.     Evident  allusion  to  the  Pentecostal  revival. 
ITrom.  on  high.     Height  for  heaven.  Eph.  iv.  8.     Calling  from  heaven. 

Phil,  iii.  14. 


eTrayyeAi'ai'.    The  Promise.    The  prophecy.  Meyer.     In  answer  to  ijrayer,  John  xiv. 
IC.  Oosterzcc.    I  appoint.  Haae,  Stier.     Implies  that  the  actual  work  is  done,  and  the 


554  SUGGESTIVE    COMMENTARY  [CHAP.  XXIV. 

state  brought  in,  by  -which  that  sending  is  accomplished.  Historically  given  after  return 
from  Galilee.  Alford.  Promise  of  the  Father  to  the  Son.  Grotius.  Of  the  Son  to  pour 
out  the  Spirit.  Stier. 

iijuets.  Spoken  to  the  apostles  only.  Alford.  "  Tarry,"  opposed  to  Matt.  De  ¥'f.lte. 
Silence  no  contradiction.  Oostcrzee.  'lepovo-oATjn,  omitted.  Tisckendorf,  Lachmann, 
Oosterzee,  Cud.  Sinai.  evSva-qcrOe.  Similar  expressions  used  by  Homer  and  Tacitus. 
vi/zovs,  heaven,  from  hefen,  Saxon,  to  heave,  to  elevate,  to  arch:  until  you  increase  in 
light  and  strength.  Braane. 


50.  ^^  And  he  led  them  out  as  far  as  to  Bctliany,  and  he  lifted  up  his  hands,  and 
ilessed  them. 

Led  them.     The  intermediata/circumstances,  are  all  omitteJ. 

That  same  road,  which  forty  d/ys  before,  He  had  trod  in  deep  affliction. 

Bethany.     Luke  xis.  29.     Stands  on  the  eastern  slopes  of  the  Mount 

of  Olives. 
The  place  of  His  ascension,  was  nigh  unto  Bethany. 
The    "Sabbath  day's  joiirney"    only  reached  to  the  Mount  of  Olives. 

Acts  i.  12. 
Keleased  from  the  Levitical  law,  apostles  travelled  further. 
The   spot  where   our   Lord  had   often   prayed.      Fortieth   day  of   the 

resurrection. 
The  scene  of  His  frequent  humiliation,  now  of  His  exaltation. 
From  this  place  He  made  His  royal  entiy  into  Jerusalem.     Luke  xix.  36. 
He  lodged  here  during  the  last  week  of  His  life. 
Here  He  prophesied  the  end  of,  and  wept  over  Jerusalem. 
On  its  sides.  He  endured  the  sorrow  of  Gethsemane. 
From  its  summit,  He  ascended  to  Heaven. 
His  hands.    Bearing  the  scars,  radiant  with  divine  mercy. 
The  marks  of  atoning  love,  begin  to  be  glorified. 
A  pledge  that  poiver  from  on  high,  would  protect  them. 
The  pro.i>hetic  promise,  followed  by  the  priestly  blessing. 
He  stands  near  the  threshold  of  the  heavenly  sanctuary. 
He  docs  not  now  lay  His  hands  07i  them.     John  xx.  22. 
Blessed.     At  another  time.  He  breathed  on  them.     John  xx.  22. 
As  Aaron  blessed  tlic  people,  the  glory  of  God  appeared.     Lev.  ix.  22-23. 
There  were  but  eleven  apostles  present,  representing  all  the  elect. 


eo)?.     CorZ.  Sinai,  has  Trpo;.      efo),  omitted.  Cod.  Sinai.     Bethany  a  district.  L/f/ni- 
fout,  Oostcrzee,  Schnhcrt,  Klslrij.      Led  forth  fiom  .Tuliu's  house.  Drascke.      Between 


CHAP.  XXIV.]  ON   ST.   LUKE,  555 

Bethany  and  Mount  of  Olives.  Tischendorf,  Stier.  In  siyht  of  the  temple.  Gerlach. 
Present  site  of  tradition  where  Helena,  A.D.  028,  erected  a  church.  Williams,  Jones, 
Ellicott.  Where  He  began  Ilia  entrance  into  the  city,  Luke  xix.  86.  Light/oot.  A 
Sabbath  day's  journey  from  Bethphago.  Wiese'ler.  Bethany,  Mount  of  Olives,  used 
interchanfjeably  by  Lulse.  Rubiimin.  In  sight  of  Bethany.  Stier.  Hill  overhanging 
Betliany.  Stanley,  Barclay.  Ho  stands  victorious,  Prince  of  Peace.  Uraunc.  Where 
most  deeply  depressed,  then  exalted.  Over  the  brow  of  Mount  of  Olives.  ^;/brd.  Tho 
time  of  day,  morning.  Drasckc ;  before  day.  Bcas ;  mid-day.  Stier ;  sundown.  Tis- 
chendorf. 


51.  And  it  came  to  pass,  while  he  blessed  them,  he  was  parted  from  them,  and  carried 
up  into  heaven. 

Blessed.     Parents  leaving  the  -world,  ought  to  bless  their  children. 

Why  should  we  fear  the  curse,  when  He  has  left  us  a  blessing? 

He  came  to  earth  with  a  blessing,  He  passes  away  with  a  blessing. 

It  was  His  last  act,  and  a  continued  act. 

It  will  not  cease,  until  the  last  believer  is  in  heaven. 

The  incarnate,  crucified,  risen  One,  on  wing  for  heaven. 

He  goes  away  in  benedictions,  enthroned,  glorified. 

Parted.     He  probably  retired  from  them  a  few  steps. 

What  a  different  departure  from  that  on  the  cross  ! 

This  separation,  the  true  source  of  rcumon. 

If  angels  sang  at  His  birth,  on  earth,  now  they  shout  with  heaven  in  view. 

"  Lift  up  yom-  heads,  0  ye  gates,  that  the  King  of  Glory  may  come  in." 

Psa.  xxiv.  7. 
Let  the  righteous  rejoice,  their  last  conflict  will  be  a  triumjih. 
Carried.     Gr.  taken  away,  from  those  He  loved,  not  to  leave  them. 
He  was  impatient  for  His  cross,  not  for  His  throne. 
Not  carried  away  by  angels,  as  were  Enoch,  Elijah,  or  Lazarus. 
Many  a  word  spoken  by  Him,  no-w  first  understood. 
The  harmony  between  ax>parent  inconsistencies  in  His  life,  established  by 

this  miracle. 
His  ascension,  tbe  festival  oi  His  coronation. 
His  hardest  conflict,  ends  in  His  highest  honors. 
Tho  source  of  richest  blessings,  and  highest  hopes  to  the  Chiu'ch, 
Up  to  heaven.     The  end  and  beginning  of  His  life  jniraculous. 
"  He  sat  down  on  the  right  hand  of  God."     Mark  xvi.  19. 
His  resurrection  needed  no  witness,  except  His  appearing. 


556  SUGGESTIVE  COMilENTAEY  [cHAP.  XXTV. 

His  ascension  could  not  thus  be  authenticated. 

His  ascension  was  the  conclHsum  of  His  resurrection. 

His  resun-ection  a  glorification  still  incomplete. 

His  ascension  not  the  noal,  but  a  halt,  iu  His  kingly  course. 

The  apostles'  connection  with  Him  continued,  after  His  entrance  witluii 

the  veil. 
His  ascension  the  perfection  of  His  prophetic,  priestly,  and  kingly  offices. 

1.  It  manifests  the  full  splendor  of  the  kingdom  of  God. 

2.  It  assumes  its  highest  blessings. 

3.  It  announces  its  infinite  perfections. 

He  has  left,  1.  Over  our  heads,  the  open  heaven.    2.  Before  our  eyes,  a 
happy  home.      3.  Under  our  feet,  a  path  sanctified  by  His  footsteps. 
What  is  the  earth  to  thee  looking  steadfastly  towards  heaven  ?     Acts  i.  10. 

1.  The  plain  of  His  sufferings,  the  jilace  of  His  departure. 

2.  The  beginning  concealed,  His  departure  concealed. 

3.  He  departed  from  us,  yet  remains  with  us. 

4.  Hidden  fiom  His  people,  only  to  be  clearly  manifested. 

1.  Here  it  is  dark,  there  it  is  light,  "  no  night  there."     Rev.  x::i.  25. 

2.  Here  we  are  strangers,  there  is  our  home.     John  xiv.  2. 

3.  Here  are  conflicts,  there  palms  of  victory.     Eev.  vii.  9. 

4.  Here  is  soitow,  there  is  delight.     Job.  iii.  17. 

While  gazing,  forgetting  every  thing,  but  Him  and  heaven, 

Two  angels  from  many  thousands  present,  became  visible.     Acts  i.  10. 

They  said  to  the  disciples,  "  He  shall  come  again  in  like  manner."    Acts 

i.  11. 
Earth  gave  Him  a  manger,  it  will  yet  give  Him  a  tukonk  ! 


SU(TTq,  "Went  a  little  distance  from  them.  Meyer.  Several  ascensions  ;  first,  Luko 
xxiv.  CI ;  last,  Acts  i.  9.  Jonex,  Kinkcl.  Two  incidents  recorded  as  but  one.  Meyer, 
Atford.  During  the  40  days,  usually  a  dweller  in  heaven.  Kinkel.  As  to  the  hour,  some 
place  it  in  the  morning,  others  at  noon.  As  to  the  witnesses,  others  besides  the  Eleven 
probably  present.  Andrews.  His  a-scension  only  a  consequence  of  His  resurrection. 
Tholuck.  His  ascension  visible,  because  invisible  after  the  clouds  received  Him.  Wesley, 
Apostles  did  not  expect  r(si&!e  ascension.  Draseke,  Herder;  affirmed.  Stier.  Two  tra- 
ditions of  the  ascension  arose;  one,  of  the  ascension  the  first  day  of  His  resurrection; 
the  other,  after  forty  days.  Meyer.  Simply  absurd  for  Strauss  and  Paiilus  to  say  that 
the  lirws  of  gravity  contradict  the  Evangelists.  Oostercee.  The  other  extreme  of 
pretended  spirituality  reduces  us  to  Pai</ifi«m.  "  Tioo  men''  (Acts  i.  101,  first  fruit.i  of . 
the  resurrection — a  Moses  and  Elias.  Stier. 

Kal  ai'«i/)e'peTO  eis  Tov  ovpavoy,  omitted  by  Tischcndor/.  To  omit  these  words  is  rash 
in  tho  oxlreiac.  Al/ord. 


CHAP.  XXXV.]  ON  ST,  LUKE.  557 

52.  And  they  ivorshipped  him,  and  returned  to  Jerusalem  with  great  joy  : 

Worshipped.     By  prostration,  a  thing  not  done  before  His  cniciflsion 

by  the  disciples. 
The  first  clear  announcing  of  religious  worship  to  Christ. 
He  was  not  honored  now,  exclusively  as  Messiah.     Matt.  ii.  2  ;  xx.  20. 
They  worshipped  Him  in  His  Divine  nature. 
ComniTinity  of  spirit,  causes  community  of  worship. 
During  the  forty  days,  they  were  studying  His  divinity. 
Worship  divine  is  His  due,  or  He  would  not  accept  it. 
God's  saints  unite  in  working,  praying,  suffering  and  praising. 
We  break  the  first  command  daily,  if  Jesus'  Godhead  is  not  a  reality. 
Heturned.     No  longer  alone  or  forsaken,  Christ  with  them  still. 
To  Jerusalem.     Remained  ivith  one  accord,  their  visible  Head  being 

gone. 
They  remained  ten  days  publicly  together,  unmolested. 
Had  they  stolen  the  body,  this  would  have  been  impossible. 
The  Jewish  council  did  not  believe  their  own  accusation. 
Fanatics  would  not  have  thus  calmly  waited  for  a  i)romise. 
They  continued  injJraijcr,  for  the  fulfilment  of  the  Lord's  word. 
Great  joy.     He  had  ascended  as  a  conquering  King. 
There  was  also  joy  within  the  gates  of  pearl.     Pad.  Ixviii.  17-18. 
The  attendant  throng  of  angels,  cry  to  those  within  the  golden  city, 
"  Lift  up  your  heads,  0  ye  gates,  and  the  King  of  Gloiy  shall  come  in." 

Psa.  xxiv.  7. 
Sadness  at  their  loss  is  now  absorbed  in  joy,  serving  such  a  Master. 
They  rejoiced  at  victories,  He  had  won  over  death,  and  the  grave. 
Now  they  rejoice  in  His  promises,  so  full  of  glory. 
They  rejoice,  despite  the  separation,  even  at  His  parting. 
It  proves  the  great  progress  they  had  made  in  forty  days. 

1.  Faith  sees  Christ's  highest  glory  in  this  departure. 

2.  Love  thinks  of  His  gain,  not  of  her  loss. 

3.  Hope  steadfastly  looks  for  the  fulfilment  of  the  promises. 


npoa-KvvrjcravTe^,  omittted  by  Tischfndorf ;  no  sufficient  ground.  Alford.  Luke  iv.  7. 
Worsliiijpers  standing,  Acts.  i.  11.  Bengel.  Only  used  twice  by  Luke.  Fel]  down  before 
Him.  De  Wdte  ;  and  yet  out  of  sight.  Stier.  The  Lord  Himself  lov&UAii.  His  ascensi'iii, 
John  vi.  G2  ;  xx.  17 : — it  was  immediately  after  His  disappearance  from  the  earth, 
expressly  announced  by  the  Apostles,  Acta  ii.  33,  31 ;  v.  31 : — continued  to  be  an  article 
of  their  preaching  and  teaching,  1  Pot.  iii.  22;  Eph.  ii.  6;  iv.  10;  1  Tim.  iii.  16.  Alj'ord. 


558  SUOGESTH^    COMMENTARY.  [fJIIAP.  XXIV. 

53.  And  were  ccniinualhj  in  the  temple, praisinq  and  blessing  Qod.    Amen, 

Continually.     Spent  the  day,  but  returned  home  at  night. 

"  Anua  served  God  with  fastings  and  prayers  night  and  day."  Luke  ii.  37, 

Temple.     Luke  i.  9.     There  the  disciples  obeyed  His  last  command. 

The  Jews  on  great  occasions  travelled  far  to  render  thanks  in  the  temple. 

The  temple  service  had  become  clothed  in  Gospel  robes. 

The  song  of  Moses,  had  become  the  song  of  the  Lamb. 

They  doubtless  met  in  Solomon's  porch,  where  their  Master  taught. 

Now  they  see  His  face  in  the  city,  where  the  Lamb  is  the  temple.  Eev. 
xxi.  22-23. 

John  is  thought  to  represent  the  Four  Evangelists.     Eev.  iv.  7. 

Praising.     The  fruit  of  joy,  the  work  of  the  upper  temple. 

Jesus  and  His  blessing  are  ours,  let  us  praise  Him  also. 

Amen.  So  let  it  be.  It  is  faithful  and  true.  This  wo^d  ie  used  by  a  soldier 
in  Turkistan  ;  when  he  surrenders  himself  as  a  i^risoner  to  him  who 
makes  him  captive,  he  exclaims  "  Amman,"  which  means  •'  Give  me 
safety."  Let  the  children  of  God,  the  disciples  of  Christ,  conclude 
their  prayers  with  a  desire  that  God  will  give  safety  through  Christ, 
who  is  Yea  and  Amen. 


Sian-avTo?.  Continually,  at  tho  stated  hours  of  prayer.  ^Z/or(J.  alvovvTii;.  Doubtful. 
Qricsbach  ;  omitted.  Cod.  Sinai. ;  rcta,me.d.Alford,Wordsicorth.  cuAoyoui'Tfs,  cancelled. 
Tiseh<:nd(irJ ;  retained.  Alford.  The  number  and  importance  of  the  authorities  furnish 
ao  ground  for  omitting  these  words.  Oosterzee.  aixrjv,  cancelled.  Tischendorf,  Tregellee, 
Alford,  Cod.  ifiiuxi;  bracketed.  Lachmann;  retained.  Brown,  WoriUwortlu 


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